자유게시판
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| 작성자 | Seunbi Kim | 조회수 | 2162 | 등록일 | 2007-06-05 |
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| 제목 | The Dialects of Confucius 論語 (11,12장)한문->English | ||||
| 先進第十一 Hsien Tsin, the Eleventh 1. 子曰.. [先進於禮樂, 野人也。 後進於禮樂, 君子也。 如用之, 則吾從先進。] The Ultimate Master said, “The men of former times, in the matters of rites and music, are rustics , while the men of these latter times, in rites and music, are accomplished gentlemen. In my practice to use them, I would rather follow the men of former times. 2. 子曰.. [從我於陳蔡者, 皆不及門也。] 德行.. 顔淵、閔子騫、 염伯牛、 仲弓。 言語.. 宰我、 子貢。 政事.. 염有、 季路。 文學.. 子游、 子夏。 (陳 and 蔡: the name of the states where Confucius and his disciples had severe troubles. They could not eat any cooked food like rice during seven days. All of his disciples looked hungry). The Ultimate Master said, “ All of those who followed me to Ch’an and Ts’ai are no longer with me. In virtuous conduct, there were Yen Yuan, Min Tsze-ch’ien, Zan po-niu, and Chung kung; in speech, Tsai Wo and Tsze-kung; in administrative talents, Jan you and Chi lu; in literary acquirements, Tsze-you and Tsze-hsia. 3. 子曰.. [回也, 非助我者也! 於吾言, 無所不說。] (助: 益: benefit. 說: to delight of deep understanding) The Ultimate master said, “Hui gives me no benefit. There is nothing that I say in which he cannot find any delight of deep understanding.” 4. 子曰.. [孝哉閔子騫, 人不閒於其父母昆弟之言。] The Ultimate Master said, “Filial indeed is Min Tsze-ch’ien! No one disputes what his parents and brothers say about him.” 5. 南容三復白圭, 孔子以其兄之子妻之。 (南容:Disciple. 白圭: ‘White Scepter’ : a phrase in the Book of Poetry which is one of the six classics compiled and edited by Confucius.) Nan Yung repeat three times the lines about the white scepter (when ever he read the Book of Poetry). Confucius gave him the daughter of his elder brother to wife.” 6. 季康子問.. [弟子孰爲好學?] 孔子對曰.. [有顔回者好學, 不幸短命死矣! 今也則亡。] Chi K’ang-tsze asked, “Which disciple loves to learn?” Confucius replied to him, “There was Yen Hui, who loved to learn. Unfortunately he had a short life and died. Now there is no one who loves to learn(, as he did).” 7. 顔淵死, 顔路請子之車以爲之곽 (槨同)。 子曰.. [才不才, 亦各言其子也。 鯉也死, 有棺而無곽(槨)。 吾不徒行以爲之곽(槨), 以吾從大夫之後, 不可徒行也。] (顔路:father of 顔淵. 鯉: Son of Confucius.) When Yen Yuan died, Yuan died, Yen Lu begged the carriage of the Ultimate Master to (sell and) get an outer coffin (for his son). The Ultimate Master said, “Every one calls his son his son whether he has talents or has not talents. Li who is also dead, had an inner coffin but not an outer coffin. I would not walk on foot to get an outer coffin for him, for to follow the footsteps of premiers; it is not proper that I, (as a former premier,) should walk on foot* .” (Confucius wished to preserve the dignity of premiers. People expect that high-rank officials like premiers travel by carriage.) 8. 顔淵死, 子曰.. [噫! 天喪予! 天喪予!] (予: 是言吾的輔佐: my assistant-successor) When Yen Yuan died, the Ultimate master said, “Alas! Heaven bereaved me of my assistant-successor! Heaven bereaved me of my assistant-successor!” 9. 顔淵死, 子哭之慟。 從者曰.. [子慟矣!] 曰.. [有慟乎? 非夫人之爲慟而誰爲?] ( 夫人:that person or this person) When Yen Yuan died, the Ultimate Master bewailed for him excessively. His followers said, “Master, Your grief is being excessive!” He said, “Excessive? If this man is not the one whose death should be bewailed over, whose death should be mourned bitterly?” 10. 顔淵死, 門人欲厚葬之。 子曰.. [不可!] 門人厚葬之。 子曰.. [回也, 視予猶父也, 予不得視猶子也。非我也, 夫二三子也。] When Yen Yuan died, the disciples wished to give him a great funeral. The Ultimate Master said, “You may not do so.” The disciples gave him a grand funeral. The Ultimate Master said, “Hui looked upon me as a father, but I was not able to look upon him as a son. It is not on my part,* but on yours, O pupils.” (*Confucius did not give his own son 鯉 such a grand funeral) 11. 季路問事鬼神。 子曰.. [未能事人, 焉能事鬼?] 曰.. [敢問死?] 曰.. [未知生, 焉知死?] (季路: Disciple. He had once become the premier in the court of the prince 季 who was the lord of the 魯 state.) Chi Lu asked about serving the sprits and gods. The Ultimate Master said, “While not able to serve the living, how is it possible to serve spirits and gods?” Chi Lu added, saying, “I venture to ask about death.” The Ultimate Master replied, “While not knowing about life, how is it possible to know about death?” 12. 閔子侍側, 誾誾如也.. 子路, 行行如也., 염有、 子貢, 侃侃如也。 子樂。 [若由也, 不得其死然。] (誾誾:和悅貌. 行行:剛强貌. 侃侃:剛直貌. 由=子路) In attendance to Confucius, Min tsze looked peaceful and mild, Tsze-lu looked firm and robust, Zan Yu and Tsze-kung looked to be cordial and straightforward. The Ultimate Master was happy. He said, “If Yu is like he is, he will not die a natural death.” 13. 魯人爲長府。 閔子騫曰.. [仍舊貫, 如之何? 何必改作!] 子曰.. [夫人不言, 言必有中。] (長府:the name of the treasury of the state of 魯. 舊貫: treasury which have so far been used. 夫人:that person, or this person) The people of Lu were going to take down and rebuild the Long Treasury (after its old style). Min Tsze-ch’ien said, “(If it were going to be rebuild after its old style,) how about keeping it as it has been? Why should it be rebuilt?” The Ultimate Master said, “This man seldom speaks; when he does, he surely hits the point.” 14. 子曰.. [由之瑟, 奚爲於丘之門?] 門人不敬子路。 子曰.. [由也升堂矣, 未入於室也] (瑟: an ancient lute having 25 chords. 升堂:學有三境. 一入門.二升堂.三入室:there are three stages in study. The first stage is to enter the door. The second stage is to ascend to the hall. The third stage is to enter the room.) The Ultimate Master said, “What has the lute of Yu to do in my door?” The other disciples began not to respect Tsze-lu. The Ultimate Master said, “Yu has ascended to the hall, though he has not yet entered the room.” 15. 子貢問.. [師與商也孰賢?] 子曰.. [師也過, 商也不及。] 曰.. [然則師愈與?] 子曰.. [過猶不及。] (師:Disciple also called 子張. 商: Disciple also called 子夏) Tsze-kung asked, “Who is more virtuous, Shih or Shang?” The Ultimate Master replied, “Shih goes beyond the due mean. and Shang falls short of it.” Tsze-kung said, “Then is Shih better?” The Ultimate Master said, “To go beyond is the same as to fall short.” 16. 季氏富於周公, 而求也爲之聚斂而附益之。 子曰.. [非吾徒也, 小子鳴鼓而攻之可也!] (季氏: Official of the state of 魯. 周公: Uncle of the actual founder (the second king), king 武 of 周. 魯 was the fief country given to him. He was much respected by Confucius. 求: Disciple also called 有.) The head of the Chi family was richer than the Duke of Chau had been, and yet Ch’iu collected the imposts for him, and increased his wealth. The Ultimate Master said, “He is not my disciple. My young pupils, you may beat the drum and assail him.” 17. 柴也愚, 參也魯, 師也벽(편벽될벽), 由也언(諺通)。 (柴:Disciple also called 高子. 參:disciple also called 曾子. 由: 子路) Ch’ai is dull-witted. Shan is clumsy. Shih is specious. Yu is coarse. 18. 子曰.. [回也其庶乎! 屢空。 賜不受命而貨殖焉, 億則屢中。] (回: 顔淵. 賜: 子貢. 命:天命. 億:忖度:pre-estimate. prejudgment) The Ultimate Master said, “Hui has almost attained to the Way. (But) he is often in want. Ts’ze does not accept his Heaven-given destiny in fortune, and has taken to profit-making businesses. His pre-estimations are often correct.” 19. 子張問善人之道。 子曰.. [不踐迹, 亦不入於室。] Tsze-chang asked what is (the characteristics of) the Way of the Good man. The Ultimate Master said, “He does not tread the footsteps of others, and also he does not enter the rooms of others.” (The Good man knows that he is treading on the Way. He does not press upon himself to study the ways of former sages.) 20. 子曰.. [論篤是與, 君子者乎? 色莊者乎?] (色莊:外貌端正) The Ultimate Master said, “If one’s discourse looks to be sincere, then is he really a wise and virtuous man? Or is he a dignified man only in appearance? 21. 子路問.. [聞斯行諸?] 子曰.. [有父兄在, 如之何其聞斯行之!] 염有問.. [聞斯行諸?] 子曰.. [聞斯行之!] 公西華曰.. [由也問 [[聞斯行諸]]? 子曰..[[有父兄在。]] 求也問 [[聞斯行諸]]? 子曰.. [[聞斯行之。]] 赤也惑, 敢問?] 子曰.. [求也退, 故進之; 由也兼人, 故退之。] (公西華: Disciple also called .) Tsze-lu asked, “Should I immediately carry into practice what I hear? The Ultimate Master said, “When your father and elder brothers are still living, why should you venture to immediately carry into practice what you hear (without consulting with them)? Zan Yu asked, “Should I immediately carry into practice what I hear? The Ultimate Master said, “Immediately carry into practice what you hear.” Kung-hsi Hwa said, “When Yu asked whether he should immediately carry into practice what he heard, you said, ‘Your father and elder brothers are still living.’ When Ch’iu asked whether he should immediately carry into practice what he heard, you said, Carry it immediately into practice.’ I, Ch’ih am perplexed, and venture to ask you for an explanation.” The Ultimate master said, “Ch’iu is receding. Therefore, I I urged him forward. Yu has more than his own share of vigor. Therefore, I made him receding.” 22. 子畏於匡, 顔淵後。 子曰.. [吾以女爲死矣!] 曰.. [子在, 回何敢死?] (女:汝) When the Ultimate Master was put in fear in K’wang, Yen Yuan fell behind. The Ultimate Master said, “I thought you had died. Yen Yuan replied, “While my Master is alive, how could Hui venture to die?” 23. 季子然問.. [仲由、 염求, 可謂大臣與?] 子曰.. [吾以子爲異之問, 曾由與求之問? 所謂大臣者, 以道事君, 不可則止。 今由與求也, 可謂具臣矣。] 曰.. [然則從之者與?] 子曰.. [弑父與君, 亦不從也。] (季子然: Member of the 季 family, which employed 仲由 and 염求. 由=仲由:also called 子路. 求= 염求.) Chi Tsze-zan asked, “Can Chung Yu and Zan Ch’iu be considered as great officials?” The Ultimate Master replied, “I thought you would ask about some officials who are quite different from those of so-and-so, but not about Yu and Ch’iu. What is called great officials, is one who serves his lord with the Way, and when he finds he cannot do so, retires. Now, as to Yu and Ch’iu, they may be called officials of simply filling posts. Tsze-zan said, “Then they will always follow their lord; will they do so? The Ultimate Master said, “In act of patricide and regicide, they would not follow him.” 24. 子路使子羔爲費宰。 子曰.. [賊夫人之子!] 子路曰.. [有民人焉, 有社稷焉, 何必讀書, 然後爲學?] 子曰.. [是故惡夫영(재주영)者。] (子羔: also called 高柴. He was a person of very good material but had not yet learned. 賊:害. 영:利口) Tsze-lu got Tsze-kao appointed governor of Pi. The Ultimate Master said, “You are harming to a man’s son.” Tsze-lu said, “There are the people (to be governed), there are shrines to the spirits of land and grain. Why must one read books before he can be considered to have learned? The Ultimate Master said, “It is on this account that I hate your glib-tongued people.” 25. 子路、曾晳、염(草頭없는 苒)有、公西華侍坐。 子曰.. [以吾一日長乎爾, 毋吾以也。 居則曰.. [[不吾知也!]] 如或知爾, 則何以哉?] Tsze-lu, Tsang His, Zan Yu, and Kung-his Hwa were sitting in attendance to the Ultimate Master. He said to them, “Though I am a day or so older than you, do not think of that. From day to day, you are routinely saying, ‘We are not known.’ If some ruler were to know you, what would you like to do?” 子路率爾而對曰.. [千乘之國, 攝乎大國之閒, 加之以師旅, 因之以饑饉, 由也爲之, 比及三年, 可使有勇, 且知方也。] 夫子신(口+西 빙그레웃을신)之。 (率爾: 慌忙貌. 攝:蹙居的意思) Tsze-lu, hastily and without paying much pre-attention, replied, “Suppose there be a state of ten chariots straightened between large states. In addition, let this state be suffering from military operations and famine. If Yu were to rule, within three years I could make the people to be courageous and to know the direction of the Large Rightness (大義).” Confucius smiled. [求, 爾何如?] 對曰.. [方六七十, 如五六十, 求也爲之, 比及三年, 可使足民; 如其禮樂, 以俟君子。] “Ch’iu, what about you?” Ch’iu replied, “Suppose a state whose area is equal to the square of sixty or seventy li or even of fifty or sixty li. If Ch’iu were to rule it, within three years, I could make the people to have plentiful (daily-necessaries). However, as to the manner of propriety and music, I would wait for (the arrival of) a wise-virtuous man to do that. [赤, 爾何如?] 對曰.. [非曰能之, 願學焉! 宗廟之事. 如會同, 段章甫, 願爲小相焉。] (如:與 會同:諸侯的會聚: assembly of dukes. 端:玄端服. 章甫:冠名) “Ch’ih, what about you?” The reply was, “I do not say that I am capable. I am just willing to learn them. At the services of ancestral shrine and at the gatherings of dukes, I should like, dressed in the dark neatly-made robe and the ceremonial cap, to act as a minor assistant.” [點, 爾何如?] 鼓瑟希, 갱(金+堅금옥소리갱)爾, 舍瑟而作; 對曰.. [異乎三子者之撰。] 子曰.. [何傷乎? 亦各言其志也。] 曰.. [莫春者, 春服旣成, 冠者五六人, 童子六七人, 浴乎沂, 風乎舞雩, 詠而歸。] 夫子위(口+胃한숨쉴위)然歎曰.. [吾與點也!] (舞雩:The altar where prayers were offered for rain) “Tien, what about you?” Tien, pausing to play on his lute, while it was yet twanging, put the lute aside, rose, and replied, “Mine is different from those that were made by these three gentlemen.” The Ultimate Master said, “What harm is there on that account? Each just speaks of his own aspirations.” Tien then said, “During late spring, dressed with the spring clothes which were already complete, along with five or six adult men and six and seven boys, I would like to bathe in the River I, enjoy breeze at the rain altar, and sing, before returning.” Confucius heaved a sigh and said, “I am with Tien.” 三子者出, 曾晳後。曾晳曰.. [夫三子者之言何如?] 子曰.. [亦各言其志也已矣!] 曰.. [夫子何신(口+西)由也?] 曰.. [爲國以禮, 其言不讓, 是故신(口+西)之。] [唯求則非邦也與?] [安見方六七十, 如五六十, 而非邦也者?] [唯赤則非邦也與?] [宗廟會同, 非諸侯而何? 赤也爲之小, 孰能爲之大!] The three others having gone out, Tsang Hsi stayed behind. Tsang Hsi said, “What do you think of the words of these other three friends? The Ultimate Master said, “Each just speaks of his own aspirations.” Tsang Hsi said, “Master, why did you smile at Yu?” The Ultimate Master said, “A State should be with the manners of propriety. His words were not humble. Therefore I smiled at him.” Hsi again said, “But was it not a State which Ch’iu conceived in his model case?” The Ultimate Master replied, “Yes, did you ever see a territory of sixty to seventy or even fifty to sixty (li-square), which was not a State? Once more, Hsi asked, “Was it not a state which Ch’ih conceived in his model case?” The Ultimate Master again replied, “Yes, who but sovereigns of duke-states are concerned with ancestral shrines and official gatherings? If Ch’ih were to be a small assistant in these services, who could be a great one? 顔淵第十二 Yen Yuan, the Twelfth 1. 顔淵問仁。 子曰.. [克己復禮爲仁。 一日克己復禮, 天下歸仁焉。 爲仁由己, 而由人乎哉?] 顔淵曰.. [請問其目?] 子曰.. [非禮勿施, 非禮勿聽, 非禮勿言, 非禮勿動。] 顔淵曰.. [回雖不敏, 請事斯語矣!] Yen Yuan asked about sage-virtue. The Ultimate Master said, “To subdue one’s self and submit to propriety, is sage-virtue. If a man can for one day subdue himself and submit to propriety, all under heaven will return to sage-virtue. The practice of sage-virtue originates from a man himself but not from others!” Yen Yuan said, “May I ask you to explain it item by item?” The Ultimate Master said, “Do not look at what is contrary to propriety; do not listen to what is contrary to propriety; do not speak what is contrary to propriety; do not make any action which is contrary to propriety.” Yen Yuan said, “Hui, though being slow in understanding, will try hard to follow these words.” 2. 仲弓問仁。 子曰.. [出門如見大賓, 使民如承大祭。 己所不欲, 勿施於人。 在邦無怨, 在家無怨。 仲弓曰.. [雍雖不敏, 請事斯語矣!] Chung-kung asked about sage-virtue. The Ultimate Master said, “It is, when you come out your door, to behave yourself (to everyone) as if you were receiving important guests; when you should put the people to work, to behave as if you hired them to assist the great offerings; not to practice to others what you do not wish upon yourself; to have no complaints in the country, and (also) none in the family.” Chung-king said, “Yung, though being slow in understanding, will try hard to follow these words.” 3. 司馬牛問仁。 子曰.. [仁者, 其言也인(言+刃말쉽게발하지못할인)。] 曰.. [其言也인, 斯謂之仁已乎?] 子曰.. [爲之難, 言之得無인(言+刃)乎?] (司馬牛:Disciple) Sze-ma Niu asked about sage-virtue. The Ultimate Master said, “The sage-virtuous man is cautious and slow in his speech.” Niu said, “Deliberate and slow in his speech! Is this what is called sage-virtue?” The Ultimate Master said, “When doing is difficult, can he be other than deliberate and slow in his speech? 4. 司馬牛問君子。 子曰.. [君子不憂不懼。] 曰.. [不憂不懼, 斯謂之君子已乎?] 子曰.. [內省不구(오랜병구), 夫何憂何懼!] Sze-ma Niu asked about the wise-virtuous man. The Ultimate Master said, “The wise-virtuous man has neither anxiety nor fear.” Niu said, “Being without anxiety or fear! Can a man be called a wise-virtuous man on account of his being without anxiety or fear? The Ultimate Master said, “When introspection discovers nothing wrong, why would there be anxiety, why would there be fear?” 사마우가 군자가 무엇인가 물었다. 자 가라사대 [군자는 걱정이 없고 두려움이 없는 사람이다] 라고 하셨다. 사마우가 [걱정과 두려움이 없다니! 걱정과 두려움이 없다고 어떨게 군자라 불리움니까?] 라고 말하였다. 안을 省察해서 (本性을 깨처) 본성엔 잘못이 없는것을 보면 무엇을 걱정하고 무엇을 두려워 하겠는가? 5. 司馬牛憂曰.. [人皆有兄弟, 我獨亡!] 子夏曰.. [商聞之矣.. [[死生有命, 富貴在天。]] 君子敬而無失, 與人恭而有禮, 四海之內, 皆兄弟也。 君子何患乎無兄弟也?] (商:Disciple also called 司馬牛) Sze-ma Niu was worried and said, “Other men all have brothers, I only have not.” Tsze-hsia said to him, “Shang has heard, ‘Death and life have their predestined appointment; riches and nobility-rank are up to heaven.’ The wise-virtuous man is respectful to others, does no wrong, is courteous to others, and observes the manners of propriety. All within four seas are his brothers. Why should the wise-virtuous man be concerned with not having brothers?” 6. 子張問明。子曰.. [浸潤之참(讒同), 膚受之소(참소할소), 不行焉, 可謂明也已矣。 浸潤之참(讒同), 膚受之소(참소할소), 不行焉, 可謂遠也已矣。] (遠: far-seeing) Tsze-chang asked about brightness (of mind). The Ultimate Master said, “To be unaffected either by slander that gradually soaks into the mind or by calumniation that is like an acute pain in the flesh may be called brightness of the mind. Yea, to be unaffected either by slander that gradually soaks into the mind or by calumniation that is like an acute pain in the flesh may be called farseeing.” 7. 子貢問政。 子曰.. [足食, 足兵, 民信之矣。] 子貢曰.. [必不得已而去, 於斯三者何先?] 曰.. [去兵。] 子貢曰.. [必不得已而去, 於斯二者何先?] 曰.. [去食。 自古皆有死, 民無信不立。] 자공이 정사에 관해 물었다. 자 가라사대 “충분한 식량, 충분한 병 (군사력), 백성들의 정부 (위정자)에 대한 믿음이 있어야 하는니라” 자공이 물었다. “부득이 해서 이중 하나를 버려야 한다면 셋중에서 무었을 버려야 함니까?” 자 가라사대 “병 (병기와 군대)을 버려야 하느니라.” 자공이 또 물었다. “부득이 둘중에서 하나를 버려야 된다면 어떤것을 버려야 함니까?” 자 가라사대 “식량을 버릴것이니라. 자고로 누구든지 죽었다. 백성이 믿지않는 정권은 설수 없느니라?” Tsze-kung asked about government. The Ultimate master said, “Sufficiency of food, sufficiency of arms, and the trust of the people.” Tsze-kung said, “If one had to be dispensed with, which of the three should be first?” The Ultimate Master said, “Dispense with the arms” Tsze-kung said, “If one had to be dispensed with, which of the remaining two should be first?” The Ultimate Master said, “Dispense with food. From of old, all men had to die in the end. However, having no faith in their rulers, the people could not establish their standing.” 8. 棘子成曰.. [君子質而已矣, 何以文爲?] 子貢曰.. [惜乎, 夫子之說君子也, 駟不及舌! 文猶質也, 質猶文也。 虎豹之곽, 猶犬羊之곽?] (棘子成: Official of the state of 衛. 곽=去毛皮:skin which is stripped of its hair) Chi Tsze-ch’ang said, “To a superior man the substantial qualities is everything that matters about him. Why should he need to be cultivated through writings? Tsze-kung said, “ A pity! Sir, as to what you have said about the superior man, ‘A carriage dragged by four horses cannot overtake the tongue’. Cultivation through writings is as substance. Substance is as cultivation through writings. The hide of a tiger or a leopard stripped of its hair, is like the hide of a dog or a goat stripped of its hair.” 9. 哀公問於有若曰.. [年饑, 用不足, 如之何?] 有若對曰.. [합(去下:皿:어찌아니할합)撤乎?] 曰.. [二, 吾猶不足, 如之何其撤也?] 對曰.. [百姓足, 君孰與不足? 百姓不足, 君孰與足?] (哀公:Duke of the state of 魯. 有若: Disciple also called 有子. 撤: The taxation of the 周 dynasty which prescribed that one tenth of the harvest of a field was taken by the state and the rest, i.e., the nine tenth, was kept by the farmer who farmed the field. ) Duke Ai inquired of Yu Zo, saying, “In this time of famine, the available resource for expenditure is not sufficient. What is to be done?” Yu Zo replied to him, “Why not tithe the people?” The duke said, “Even with two tenths I find it rather insufficient. Then, how could I do with that system of one tenth? The reply was, “If the people have plenty, their lord will not be left to want alone. If the people are in want, their lord cannot enjoy plenty alone.” 10. 子張問崇德, 辨惑。 子曰.. [主忠信, 徙義, 崇德也。 愛之欲其生, 惡之欲其死; 旣欲其生, 又欲其死, 是惑也!] (誠不以富, 亦祇以異) Tsze-chang asked about exaltation of virtue and identification of delusion. The Ultimate Master said, “Holding faithfulness and trustworthiness as first principles and accommodating to what is right are to exalt virtue. You wish a man to live when you love him and wish him to die when you hate him. Having wished him to live, you also wish him to die. This is a case of delusion. (“Truly, it cannot be accomplished with richness. Also how can it be achieved by any other way.” ) 11. 齊景公問政於孔子。 孔子對曰.. [君君, 臣臣, 父父, 子子]。 公曰.. [善哉! 信如君不君, 臣不臣, 父不父, 子不子, 雖有粟, 吾得而食諸?] The Duke Ching of Ch’I, asked Confucius about government. Confucius replied, “Governing is: the lord be lord, the ministers be ministers, the fathers be fathers and the sons be sons. The duke said, “Good! Indeed, if the lord were unlike a lord, the ministers unlike ministers, the fathers unlike fathers, and the sons unlike sons, although I have my grain (revenue), can I eat it (=can I enjoy it)? 12. 子曰.. [片言可以折獄者, 其由也與!] 子路無宿諾。 (折獄:判斷爭訟) The Ultimate Master said, “Ah! It is Yu, who could settle litigations based on a word describing a fragment of evidence!” Tsze-lu never delayed for one night keeping his promise. 13. 子曰.. [聽訟, 吾猶人也。必也使無訟乎!] The Ultimate Master said, “In hearing litigations (and making judgments), I am rather better than any other man. However, I try always to eliminate the need for litigation.” 14. 子張問政。 子曰.. [居之無倦, 行之以忠。] Tsze-chang asked about government. The Ultimate Master said, “Keep in mind without weariness and act with loyalty.” 15. 子曰.. [博學於文, 約之以禮, 亦可以弗畔矣夫。] The Ultimate Master said, “Extensively study literatures and keep yourself under the restraint of the rules of propriety. Then you will not err from what is right.” 16. 子曰.. [君子成人之美, 不成人之惡; 小人反是。] The Ultimate Master said, “The wise-meritorious man helps others to accomplish good, and does not help others to accomplish vice. The petty man does the opposite of this.” 17. 季康子問政於孔子。 孔子對曰.. [政者正也, 子帥以正, 孰敢不正?] Chi K’ang Tzu asked Confucius about government. Confucius replied, “To govern is to rectify. If you lead on the people with rightness, who will dare not to be right?” 18. 季康子患盜, 問於孔子。 孔子對曰.. [苟子之不欲, 雖賞之不竊!] Chi K’ang Tzu, distressed about (the increase) in stealing, inquired of Confucius (how to do deal with the problem). Confucius said, “If you, sir, were not covetous, no one would steal, even if there were a reward for it.” 19. 季康子問政於孔子曰.. [如殺無道, 以就有道, 何如? ] 孔子對曰.. [子爲政, 焉用殺? 子欲善, 而民善矣! 君子之德風, 小人之德草; 草上之風, 必偃。] Chi K’ang Tzu asked Confucius about government, saying, “What would you say if those without the way were to be killed for the sake of those with the way?” Confucius replied, “Sir, in carrying on your government, why should you resort to killing? When you wish for good, the people will be good. The virtues of the superior man are as the wind. The virtues of the petty man are as the grass. The grass must bend , when the wind blows over it.” 20. 子張問.. [士何如斯可謂之達矣? ] 子曰.. [何哉? 爾所謂達者?] 子張對曰.. [在邦必聞, 在家必聞。] 子曰.. [是聞也, 非達也。 夫達也者: 質直而好義, 察言而觀色, 慮以下人, 在邦必達, 在家必達。夫聞也者: 色取仁而行違, 居之不疑, 在邦必聞, 在家必聞。] Tsze-chang asked, “What must a seunbi (scholar) do to be considered as being eminent?” The Ultimate Master said, “What is it that be called being eminent?” Tsze-chang replied, “He must be famous in the state, he must be famous in his clan.” The Ultimate Master said, “That is notoriety, not being eminent.” Now the eminent man must be honest and straightforward, and loves righteousness. He examines the people’s words and observes their countenances. He cares about being humble himself to others. Such man will be eminent in country; he will be eminent in his clan. As to the man of notoriety, he assmes of appearance of wise-virtue, but his actions may be deviant from it, and he rests in this character without any doubts about himself. Such a man would be assured of being notorious in the state; such a man would be assured of being notorious in his clan.” 21. 樊遲從遊於舞雩之下, 曰.. [敢問崇德, 修慝, 辨惑。] 子曰.. [善哉問! 先事後得, 非崇德與? 攻其惡, 無攻人之惡, 非修慝與? 一朝之忿, 忘其身以及其親, 非惑與?] Fan Ch’ih rambling with the Master in the ground of the rain altar, said, “I venture to ask how to exalt virtue, to polish away cherished evil, and to identify delusions.” The Ultimate Master said, “Truly a good question! To consider the work that should be done as the first concern and the reward from the work as the secondary concern: is that not to exalt virtue? To assail one’s own wickedness and not assail that of others: is that not to polish away cherished evil? To let an anger in a morning (=a sudden burst of anger) to cause forgetting self and parents: is that not delusion?” 22. 樊遲問仁。子曰.. [愛人。] 問知。子曰.. [知人。] 樊遲未達。子曰.. [擧直錯諸枉, 能使枉者直。] 樊遲退, 見子夏曰.. [鄕也 , 吾見於夫子而問知。子曰.. [[擧直錯諸枉, 能使枉者直。]] 何謂也?] 子夏曰.. 富哉言乎! 舜有天下, 選於衆, 擧皐陶, 不仁者遠矣; 湯有天下, 選於衆, 擧伊尹, 不仁者遠矣。] (擧:employ. 錯:discard, dispel. 枉:crooked person. 鄕: 從前; a while ago.) Fan Ch’ih asked about wise-benevolence. The Ultimate Master said, “It is to love all men.” He asked about knowledge. The Ultimate Master said, “It is to know all men.” Fan Ch’ih did not comprehend . The Ultimate Master said, “Employ the upright and dispel all the crooked. Then the crooked can be made to be upright.” Fan Ch’ih retired, and, seeing Tsze-hsia, he said to him, “ A while ago, I had an interview with our Master, and asked him about knowledge. He said, ‘Employ the upright, and dispel all the crooked, and the crooked can be made to be upright.’ What did he mean?” Tsze-hsia said, “His words are rich in meaning. Shun, being in possession of all under heaven, selected from among all the people, and employed Kao-yao, all who were not wise-benevolent were kept afar. T’ang, being in possession of all under heaven, selected from among all the people, and employed I Yin, and all who were not wise-benevolent were kept afar.” 23. 子貢問友。 子曰.. [忠告而善道之, 不可則止, 無自辱焉。] (道:導) Tsze-kung asked about friendship. The Ultimate Master said, “Give faithful advice and good guidance. If you find him impracticable, stop. Do not disgrace yourself.” 24. 曾子曰.. [君子以文會友; 以友輔仁。] The sage Tsang said, “The wise-benevolent man makes friends through literature (culture), and by their friendship strengthens his wise-benevolence. | |||||
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