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| 작성자 | Seunbi Kim | 조회수 | 1885 | 등록일 | 2007-06-17 |
|---|---|---|---|---|---|
| 제목 | The Dialects of Confucius(子路第十三)한문->English | ||||
| 子路第十三 Tsze-Lu, the Thirteenth 13.1. 子路問政。 子曰.. [先之, 勞之。] 請益。 曰.. [無倦。] Tsze-lu asked about government. The Ultimate Master said, “Do good before the people and be laborious for good.” He requested further instruction. The Ultimate Master said, “Be not weary (in these things).” 13.2. 仲弓爲季氏宰, 問政。子曰.. [先有司, 赦小過, 擧賢才。] 曰.. [焉知賢才而擧之?] 曰.. [擧爾所知, 爾所不知, 人其舍諸?] (有司: various officials. 舍:廢棄:discard) Chung-kung, being chief official to the Head of the Chi family, asked about government. The Ultimate Master said, “First, assign appropriate responsibilities and services to your officials, pardon minor faults, and raise to office men of virtue and talents.” (Chung-kung) said, “How shall I know the men of virtue and talents, so that I may raise them to office?” (The Ultimate Master) said, “Raise to office those whom you know. As to those whom you do not know, will others discard them (or deny their virtue and talents)?” 13.3. 子路曰.. [衛君待子而爲政。子將奚先?] 子曰.. [必也正名乎!] 子路曰.. [有是哉? 子之迂也。奚其正?] 子曰.. [野哉, 由也! 君子於其所不知, 蓋闕如也。 名不正, 則言不順; 言不順, 則事不成; 事不成, 則禮樂不興; 禮樂不興, 則刑罰不中; 刑罰不中, 則民無所措手足。 故君子名之必可言也, 言之必可行也。君子於其言, 無所苟已矣!] (正名:The ruler of 衛 called his father his grandfather to cover some thing. ) Tsze-lu said, “The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?” The Ultimate Master said, “What is necessary is to rectify names.” Tsze-lu said, “Is that so? You are wide of the mark! Why must there be such rectification?” The Ultimate Master said, “How coarse you are, Yu! A wise-virtuous man evades to make affirmative claims about what he does not know. If names be not correct, what is said is not in accordance with the truth of things. If what is said be not in accordance with the truth of things, projects cannot be carried out. When projects cannot be carried out, proprieties and music will not be thrived. When proprieties and music do not thrive, juristic acts on punishments and penalties cannot be properly imposed. When punishments and penalties cannot be properly imposed, the people do not have any concrete and definite idea even as to where their hands and feet should be placed. Therefore, a wise-virtuous man considers it necessary that the names he uses should be spoken appropriately and that what he speaks may be carried out appropriately. A wise-virtuous man should not be purportedly clumsy and incorrect in what he says. 13.4. 樊遲請學稼。 子曰.. [吾不如老農。] 請學爲圃。曰.. [吾不如老圃。] 樊遲出, 子曰.. [小人哉, 樊須也! 上好禮, 則民莫敢不敬; 上好義, 則民莫敢不服; 上好信, 則民莫敢不用情。 夫如是, 則四方之民, 襁負其子而至矣, 焉用稼?] Fan Ch’ih requested to be taught husbandry. The Ultimate Master said, “I am not so good for that as an old husbandman.” He requested also to be taught cultivating vegetables. The Ultimate master said, “I am not so good for that as an old vegetable farmer.” Fan Ch’ih having gone out, the Ultimate master said, “A petty man, indeed, is Fan Hsu! If the superior love propriety, the people will not dare to be disrespectful. If the superior love righteousness, the people will not dare to be disobedient. If the superior love trustworthiness, the people will not dare to resort to private emotions. Now, when these things are satisfied, the people from all quarters will come to him, bearing their children on their backs. Then, what need is there to learn husbandry?” 13.5. 子曰.. [誦詩三百, 授之以政, 不達; 使於四方, 不能專對。 雖多, 亦奚以爲?] The Ultimate master said, “Though a man may be able to recite the three hundred verses of The Odes, yet if, when appointed to do a governmental duty, he does not know how to act, or if, when sent to any quarter on a mission, he cannot face it by himself alone, even though he may recite so many verses, what practical use is it?” 13.6. 子曰.. [其身正, 不令而行; 其身不正, 雖令不從。] The Ultimate Master said, “When the conduct of the ruler himself is right, the government is effectively functioning without issuing orders. If the conduct of the ruler himself is not right, he may issue orders, but they will not be followed.” 13.7. 子曰.. [魯衛之政, 兄弟也。] The Ultimate Master said, “The governments of Lu and Wei are brothers.” 13.8. 子謂衛公子荊, [善居室。始有, 曰.. [[苟合矣。]] 少有, 曰.. [[苟完矣。]] 富有, 曰.. [[苟美矣。]] ] The Ultimate Master said of Ching, a scion of the ducal family of Wei, “He well manages his household. At first when he began to have means, he said, ‘It is nearly enough.’ When he had a little more, he said, ‘It is almost complete.’ When he had riches, he said, ‘It is fine enough’.” 13.9. 子適衛, 冉有僕。 子曰.. [庶矣哉!] 冉有曰.. [旣庶矣, 又何加焉?] 曰.. [富之。] 曰.. [旣富矣, 又何加焉?] 曰.. [敎之。] (適=往: go, travel. 僕=御車:drive a carriage) When the Ultimate Master went to Wei, Zan Yu drove his carriage. The Ultimate Master said, “How populous indeed!” Zan Yu said, “Since they are already populous, what more shall be done for them?” The Ultimate Master said, “Make them rich.” Zan Yu said, “And when they have become rich, what more shall be done?” The Ultimate Master said, “Teach them.” 13.10. 子曰.. [苟有用我者, 朞月而已可也, 三年有成。] (朞月:是期年) The Ultimate Master said, “If there were who would emply me, something would be done within twelve months, and there would be accomplishment within three years.” 13.11. 子曰.. [ [[善人爲邦百年, 亦可以勝殘去殺矣。]] 誠哉是言也!] The Ultimate Master said, “If a good man were to govern a country for a hundred years, the brutal could be transformed to the good and killing could be eliminated. True indeed is this saying!” 13.12. 子曰.. [如有王者, 必世而後仁。] (世: thirty years or one generation) The Ultimate Master said, “Even if a divine emperor were to arise, it would still require a generation, and then sage-virtue would prevail.” 13.13. 子曰.. [苟正其身矣, 於從政乎何有? 不能正其身, 如正人何?] The Ultimate Master said, “If a minister rights himself, what difficulty will he have in engaging in government? If he is not able to right himself, how can he right others?” 13.14. 冉子退朝, 子曰.. [何晏也?] 對曰.. [有政。] 子曰.. [其事也! 如有政, 雖不吾以; 吾其與聞之!] (冉子 =冉有. 事:家事. 以: has the same meaning as 用(use, employ)) When the disciple Zan returned from the court, the Ultimate Master said, “How are you so late?” The reply was, “There were government business.” The Ultimate Master said, “It must have been family affairs. If there had been government business, though I am not now in office, I should have been consulted about it.” 13.15. 定公問.. [一言而可以興邦, 有諸?] 孔子對曰.. [言不可以若是其幾也! 人之言曰.. [[爲君難, 爲臣不易。]] 如知爲君之難也, 不幾乎一言而興邦乎?] 曰.. [一言而喪邦, 有諸?] 孔子對曰.. [言不可以若是其幾也! 人之言曰.. [[予無樂乎爲君, 唯其言而莫予違也。]] 如其善而莫之違也, 不亦善乎? 如不善而莫之違也, 不幾乎一言而喪邦乎?] The Duke Ting asked, “Is there such a thing as a single sentence bringing about the prosperity of a state?” Confucius replied, “Such an effect cannot be expected from one single sentence. However, people have said, ‘To be a ruler is difficult and to be a minister is not easy (too).’ If a ruler knows this, that is, the difficulty of being a ruler, could it be probable that this one sentence would bring about the prosperity of his country? The duke then said, “Is there a single sentence which can ruin a country?” Confucius replied, “Such an effect as that cannot be expected from one sentence. However, people have said that there is no happiness in he who is the ruler, and that there are only his words to which no one does not offer any opposition. If a ruler’s words be good, is it not also good that no one oppose them? But if they are not good, and no one opposes them, may there be expected from his one sentence the ruin of his country?” 13.16. 葉公問政。 子曰.. [近者悅, 遠者來。] The Duke of Sheh asked about government. The Ultimate Master replied, “It is to make those who are near happy, and to have those who are far off longing to come.” 13.17. 子夏爲莒父宰, 問政。 子曰.. [無欲速, 無見小利; 欲速則不達, 見小利則大事不成。] (莒父:A county of 魯 which was different from the birthplace of Confucius.) Tsze-hsia, being the governor of Chu-fu, asked about government. The Ultimate Master said, “Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great tasks from being accomplished.” 13.18. 葉公語孔子曰.. [吾黨有直躬者, 其父攘羊而子證之。] 孔子曰.. 吾黨之直者異於是, 父爲子隱, 子爲父隱, 直在其中矣。] (攘=盜.竊 隱: 匿) The Duke of Sheh said to Confucius, “In our district, there are those who may be styled upright in their conduct. If their farther have stolen a sheep, they will bear testimony to the fact.” Confucius said, “In our district, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this.” 13.19. 樊遲問仁。 子曰.. [居處恭, 執事敬, 與人忠。 雖之夷狄, 不可棄也。] (之:到) Fan Ch’ih asked about wise-benevolence. The Ultimate Master said, “It is, in the place of residence, to be courteous; in the management of business, to be respectful; in dealing with people, to be loyal. Though a man go among the northern or eastern savages, these qualities must not be abandoned.” 13.20. 子貢問曰.. [何如斯可謂之士矣?] 子曰.. [行己有恥, 使於四方, 不辱君命, 可謂士矣。] 曰.. [敢問其次?] 曰.. 宗族稱孝焉, 鄕黨稱弟焉。] 曰.. [敢問其次?] 曰.. [言必信, 行必果; 硜硜然, 小人哉! 抑亦可以爲次矣。] 曰.. [今之從政者何如?] 子曰.. [噫! 斗筲之人, 何足算也!] Tsze-kung asked, saying, “What qualities must a man possess to entitle him to be called a seunbi (scholarly Confucian)?” The Ultimate Master said, “He who acts in his conduct with the sense of shame, and when sent to any quarter will not disgrace his lord’s commission, deserves to be called a seunbi.” Tsze-kung said, “I venture to ask who may be place in the next lower rank?” The Ultimate Master said, “He whom his clan (of the same family name) and relatives (with family names other than his) praise him to be filial, and whom his villagers and neighbors admire him to be fraternal.” Tsze-kung said, “I venture to ask about the class still next in order.” The Ultimate Master said, “They are determined to be trustworthy in what they say, and to carry out what they do. Though they are obstinate and petty-minded men, yet they may make the next class.” Tsze-kung finally inquired, “Of what sort are those of the present day, who engage in government? The Ultimate Master said, “Pooh! They are so many insignificant and humble-character men, who are not worth being taken into account.” 13.21. 子曰.. [不得中行而與之, 必也狂狷乎! 狂者進取, 狷者有所不爲也。] The Ultimate Master said, “I cannot get men cultivating the Middle Way, with whom I might proceed together. Hence, I cannot but proceed together with either the unrestrained or the prudish. The unrestrained will advance and take. The prudish will keep themselves from certain deeds.” 13.22. 子曰.. [南人有言曰.. [[人而無恒, 不可以作巫醫。]] 善夫! [[不恒其德, 或承之羞。]] ] 子曰.. [不占而已矣。] The Ultimate Master said, “The people of the south have a saying, ‘A man without constancy should not practice either serving spirits and gods (exorcism) or medicine.’ How well said! ‘Inconstant in his virtue, he will be subjected to disgrace.” The Ultimate Master said, “It is so clearly foreseeable that there is no need to prognosticate.” 13.23. 子曰..[君子和而不同, 小人同而不和。] The Ultimate Master said, “The wise-virtuous man is harmonious, but not clannish. The petty man is clannish, but not harmonious.” 13.24. 子貢問曰.. [鄕人皆好之, 何如?] 子曰.. [未可也。] [鄕人皆惡之, 何如?] 子曰.. [未可也。 不如鄕人之善者好之, 其不善者惡之。] Tsze-kung asked, saying, “What do you say of a man who is loved by all the people of his neighborhood?” The Ultimate Master said, “We may not for that approve him as a good man.” “What do you say of a man who is hated by all the people of his neighborhood?” The Ultimate Master said, “We may not for that conclude that he is bad. It is not equal to being loved by the good men of his neighborhood, and hated by those who are not good.” 13.25. 子曰.. [君子易事而難說也; 說之不以道, 不說也; 及其使人也, 器之。小人難事而易說也; 說之雖不以道, 說也; 及其使人也, 求備焉。] (說=悅) The Ultimate Master said, “The wise-virtuous man is easy to serve but difficult to please. If you try to please him in any way which is not in accordance with the Way, he will not be pleased. But in his employment of men, he uses them according to their capacity. The petty man is difficult to serve but easy to please. If you try to please him, though it be a way which is not in accordance with the Way, he may be pleased. But in his employment of men, he seeks them who bear every possible responsibilities.” 13.26. 子曰.. [君子泰而不驕, 小人驕而不泰。] The Ultimate Master said, “The wise-virtuous man is dignifiedly composed without being arrogant. The petty man is arrogant without being dignifiedly composed.” 13.27. 子曰.. [剛毅木訥, 近仁。] (木:質撲) The Ultimate Master said, “The firm, the persistence with dignity, the simple, and the slow to speak are near to wise-benevolence.” 13.28. 子路問曰.. [何如斯可謂之士矣?] 子曰.. [切切偲偲、怡怡如也, 可謂士矣。朋友切切偲偲, 兄弟怡怡。] Tsze-lu asked, saying, “What qualities must a man possess to entitle him to be called a seunbi (Confucian scholar)?” The Ultimate Master said, “He must be earnest, of encouraging goodness, and bland to be called a seunbi. Among his friends, he must be earnest and encouraging goodness. Among his brothers, he must be bland.” 13.29. 子曰.. [善人敎民七年, 亦可以卽戎矣。] The Ultimate Master said, “If a good man teach the people for seven years, they could be engaged in war.” 13.30. 子曰.. [以不敎民戰, 是謂棄之。] The Ultimate master said, “To send the people to war without teaching them is to abandon them.” | |||||
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The Dialects of Confucius (憲問第十四)한문->English
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