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| 작성자 | Seunbi Kim | 조회수 | 2406 | 등록일 | 2007-06-17 |
|---|---|---|---|---|---|
| 제목 | The Dialects of Confucius (憲問第十四)한문->English | ||||
| 論語 (憲問第十四) 한문->English Hsien Wan, the Fourteenth 14.1. 憲問恥。 子曰.. [邦有道穀, 邦無道穀, 恥也。] (憲:Disciple) Hsien asked what was shameful. The Ultimate master said, “When the state is with the Way, one accepts salary, and when the state is without the Way, he accepts salary--- this is shameful.” 14.2. [克、伐、怨、欲, 不行焉, 可以爲仁矣?] 子曰.. [可以爲難矣, 仁則吾不知也。] “If compulsion to win, boasting, resentment and covetousness are repressed, may this be called wise-benevolence? The Ultimate Master said, “This may be regarded as the achievement of what is difficult. But I do not know whether this is wise-benevolence.” 14.3. 子曰.. [士而懷居, 不足以爲士矣!] The Ultimate Master said, “A seunbi who cherishes the love of comport is not worthy to be called a seunbi.” 14.4. 子曰.. [邦有道, 危言危行; 邦無道, 危行言孫。] The Ultimate Master said, “When the state is with the Way, be lofty and bold in speech and be the same in action. When the state is without the Way, be lofty and bold in action, but be humble in speech.” 14.5. 子曰.. [有德者必有言, 有言者不必有德。 仁者必有勇, 勇者不必有仁。] The Ultimate Master said, “The virtuous is sure to have a good speaking (and writing) ability, but those whose speech (and writing) is good is not necessarily virtuous. The wise-benevolent is sure to be bold, but those who are bold is not necessarily wise-benevolent.” 14.6. 南宮适問於孔子曰.. [羿善射, 奡盪舟, 俱不得其死然。禹稷躬稼而有天下。] 夫子不答。 南宮适出, 子曰.. [君子哉若人! 尙德哉若人!] (南宮适:Disciple also called 子容. 羿:Legendary ruler who was famous as a good archer. But he was killed by one of his subordinates, 寒착. 奡: Son of 寒착. He was famous for his physical strength. 禹: Virtuous official of the 虞 dynasty, and who was celebrated for regulating 黃河 and thus improving irrigation. He succeeded to the throne through the abdication of emperor 舜. 稷: Virtuous official during the times of 堯 and 舜. He was celebrated for his success in teaching the people husbandry. His descendants eventually became the rulers of the 周dynasty.) Nan-kung Kwo inquired of Confucius, saying, “Yi was good in archery, and Ao could push a boat to move forward on the land, but neither of them died a natural death. Yu and Chi personally toiled in husbandry, and they became possessor of all under heaven.” Confucius made no reply; but when Nan-kung Kwo went out, he said, “This man is a superior man indeed! This man has high regard for virtue indeed!” 14.7. 子曰.. [君子而不仁者有矣夫, 未有小人而仁者也!] The Ultimate Master said, “There have been superior men, who have not been always wise-benevolent. However, there has never been a petty man who was wise-benevolent.” 14.8. 子曰.. [愛之, 能勿勞乎? 忠焉, 能勿誨乎?] The Ultimate Master said, “Can there be love that forbids the object of love hard work? Can there be loyalty that keeps from giving good advices and proper instructions to the object of loyalty?” 14.9. 子曰.. [爲命, 裨諶草創之, 世叔討論之, 行人子羽修飾之, 東里子産潤色之。] The Ultimate Master said, “In preparing the governmental ordinances and instructions, P’I Shan made the rough draft. Shi Shu discussed its contents. Tsze-you, Manager of Outgoing Documents, modified and decorated the sentences. And, finally, Tsze-ch’an of Tung-li made the sentences smooth and added color to them.” 14.10. 或問子産。子曰.. [惠人也。] 問子西。曰.. [彼哉彼哉!] 問管仲。曰.. [人也, 奪伯氏騈邑三百, 飯疏食, 沒齒, 無怨言。] (子西: Prince of the State of 楚 who declined to become king and, instead, helped 昭 to the position of king. However, he could not prevent other powerful rulers from calling themselves king, and hindered 昭王 from employing Confucius. 管仲: Head official of the state of 齊. 伯氏:Official of 齊. 騈邑: A village in 齊.) Someone asked about Tsze-ch’an. The Ultimate Master said, “He is a kind man.” He asked about Tsze-hsi. The Ultimate master said, “That man! That man!” He asked about Kwan Chung. The Ultimate Master said, “As for this man, he took over the city of Pien, with three hundred households, from the chief of the Po family. Even though Po had only coarse rice to eat, he did not utter a single word of complaint to the end of his life.” 14.11. 子曰.. [貧而無怨, 難; 富而無驕, 易。] The Ultimate Master said, “To be poor without complaint is difficult. To be rich without being arrogant is easy.” 14.12. 子曰.. [孟公綽, 爲趙魏老則優, 不可以爲滕薛大夫。] (孟公綽:Official of the state of 魯. 滕薛: Two minor states.) The Ultimate Master said, “Mang Kung-ch’o is more than fit to be a head official in Chau or Wei, but he is not fit to be an official in Tang or Hsieh.” 14.13. 子路問成人。 子曰.. [若臧武仲之知, 公綽之不欲, 卞莊子之勇, 冉求之藝, 文之以禮樂, 亦可以爲成人矣!] 曰.. [今之成人者, 何必然? 見利思義, 見危授命, 久要不忘平生之言, 亦可以爲成人矣!] (臧武仲:Official of the state of 魯. 公綽:Official of the state of 魯, also called 孟公綽. 卞莊子:Official of a county of 魯.) Tsze-lu asked about the accomplished man. The Ultimate Master said, “If a man has the knowledge of Tsang Wu-chang, the freedom from covetousness of Kung-ch’o, the bravery of Pien Chwang Chu, the varied talents of Zan Ch’iu, and is culturally educated by means of the propriety and music, he could be called an accomplished man.” He then added, “Nowadays an accomplished man is not necessarily as such. If a man thinks of righteousness where he sees profit, is prepared to give up his life where he sees others endangered, and does not forget any words he has spoken at any time of his life, he could be called an accomplished man too.” 14.14. 子問公叔文子於公明賈, 曰.. [信乎? 夫子不言不笑不取乎?] 公明賈對曰.. [以告者過也! 夫子時然後言, 人不厭其言; 樂然後笑, 人不厭其笑; 義然後取, 人不厭其取。] 子曰.. [其然! 豈其然乎?] (公叔文子:Official of the state of 衛. 公明賈: A man from the state of 衛.) The Ultimate Master asked Kung-min Chia about Kung-shu Wan Tsze, saying, “Is it true that your master does not speak, does not laugh, and does not take?” Kung-min Chia replied, “Those who say so exaggerate. My master speaks only when it is the time to speak, and so people do not resent his speaking. He laughs only when he is joyful, and so people do not resent his laughing. He takes only when it is right, and so people do not resent his taking.” The Ultimate master said, “It is indeed so! Why is it (not) so?” 14.15. 子曰.. [臧武仲以防, 求爲後於魯, 雖曰不要君, 吾不信也。] (防: Feudal community in the state of 魯 assigned to 臧武仲 before he fled, having committed to crime. 要:blackmail) The Ultimate Master said, “Tsang Wu-chung, still occupying Fang, asked of the Duke of Lu to appoint a successor to him in his family. Although it is said that he was not blackmailing his lord, I do not believe so.” 14.16. 子曰.. [晉文公譎而不正, 齊桓公正而不譎。] The Ultimate Master said, “The duke Wan (文) of Tsin (晉) was crafty and not upright. The duke Hwan of Ch’i was upright and not crafty.” 14.17. 子路曰.. [桓公殺公子糾, 召忽死之, 管仲不死。 曰.. 未仁乎?] 子曰.. [桓公九合諸侯, 不以兵車, 管仲之力也。如其仁! 如其仁!] (九合=糾合) Tsze-lu said, “When the duke caused his brother Chiu to be killed, Shau Hu died with his master, but Kwan Chung did not die. May I say that he lacked wise-benevolence?” The Ultimate Master said, “The Duke Hwan assembled all the rulers of feudal states together without using military man-power and chariots; it was all through the influence of Kwan Chung. Such was his wise-beneficence! Such was his wise-beneficence.” 14.18. 子貢曰.. [管仲非仁者與? 桓公殺公子糾, 不能死, 又相之。] 子曰.. [管仲相桓公, 霸諸侯, 一匡天下, 民到于今受其賜; 微管仲, 吾其被髮左衽矣! 豈若匹夫匹婦之爲諒也, 自經於溝瀆。 而莫之知也!] (微:無. 經:die by hanging) Tsze-kung said, “Did Kwan Chung lack wise-virtue? When the Duke Hwan caused the young lord (his brother) Chiu to be killed, Kwan Chung was not able to die with him. Moreover, he became prime minister to Hwan.” The Ultimate Master said, “Kwan Chung served the Duke Hwan as prime minister, and made him leader of all the lords of the dukedoms, and united all under heaven to one single community. To this day, the people benefit from the gifts which he conferred. If not for Kwan Chung, we should be wearing our hair unbound and our robes folded to the left. Will you require from him to be like common men and common women, who would commit suicide in a stream or ditch to remain faithful, no one knowing anything about them?” 14.19. 公叔文子之臣大夫僎, 與文子同升諸公。子聞之曰.. [可以爲文矣!] The great officer, Hsien, who had been family-minister to Kung-shu Wan Tsze, was promoted along with Wan Tsze to take rank with the lords. The Ultimate Master, having heard of it, said, “Indeed, he deserved to be considered WAN (the accomplished).” 14.20. 子言衛靈公之無道也。 康子曰.. [夫如是, 奚而不喪?] 孔子曰.. [仲叔圉治賓客, 祝鮀治宗廟, 王孫賈治軍旅。夫如是, 奚其喪?] When the Ultimate Master spoke about the lack of the way of the duke Ling of Wei, K’ang Tsze said, “Since he is of such a character, how does he not lose his State?” The Ultimate Master said, “Chung-shu Yu takes charge of important guests, Chu T’o takes charge of the ancestral shrine, and Wang-sun Chia takes charge of the military. With such officers as these, how could he lose his State?” 14.21. 子曰.. [其言之不怍, 則爲之也難!] The Ultimate Master said, “He who speaks without knowing shame will find that what he does is difficult.” 14.22. 陳成子弑簡公。孔子沐浴而朝, 告於哀公曰.. [陳恒弑其君, 請討之。] 公曰.. [告夫三子。] 孔子曰.. [以吾從大夫之後, 不敢不告也! 君曰.. [[告夫三子]]者!] 之三子告, 不可。 孔子曰.. [以吾從大夫之後, 不敢不告也!] ( 陳成子=陳恒: Official of the state of 齊. 簡公: Duke of 齊. 三子: 季, 孟, 叔 who were the heads of the three leading families of the state of Lu.) Chan Ch’ang Tzse murdered Duke Chien. Confucius bathed, and went to court, and informed Duke Ai, saying, Chan Hang has slain his lord. I beg that you will undertake to punish him.” The duke said, “Inform the chiefs of the three families of it.” Confucius said, “Following in the footsteps of great officials, I did not dare to withhold my report. Yet my lord said, `Inform the chiefs of the three families of it.’ He went to the chiefs, and informed them, but they made an objection against it (taking an action to punish Chan Hang). Confucius then said, “Following in the footsteps of great officials, I did not dare to withhold my report.” 14.23. 子路問事君。子曰.. [勿欺也, 而犯之。] Tsze-lu asked about serving lord. The Ultimate Master said, “Do not impose on him, rather withstand him to his face.” 14.24. 子曰.. [君子上達, 小人下達。] The Ultimate Master said, “The progress of the superior man is upwards; the progress of the petty man is downwards.” 14.25. 子曰.. [古之學者爲己, 今之學者爲人。] The Ultimate Master said, “In ancient times, learning was for self. Nowadays, learning is for others. 14.26. 蘧伯玉使人於孔子, 孔子與之坐而問焉。 曰.. [夫子何爲?] 對曰.. [夫子欲寡其過而未能也。] 使者出。 子曰.. [使乎! 使乎!] (蘧伯玉:Official of the state of 衛) Chu Po-you sent a messenger to Confucius. Confucius sat with him, and questioned him, saying, “How fares it with your master?” The messenger replied, “My master wishes to minimize his faults, but he has not yet succeeded.” The messenger departed. The Ultimate Master said, “What a messenger indeed! What a messenger indeed!”. 14.27. 子曰.. [不在其位, 不謀其政。] The Ultimate Master said, “If not in a position, do not be involved with the policies that are treated at that position.” 14.28. 曾子曰.. [君子思不出其位。] The sage, Tsang, said, “The superior man, in his thoughts, does not go out of his position.” 14.29. 子曰.. [君子恥其言而過其行。] The Ultimate Master said, “The superior man is ashamed if his words outshine his actions.” 14.30. 子曰.. [君子道者三, 我無能焉: 仁者不憂, 知者不惑, 勇者不懼。] 子貢曰.. [夫子自道也!] The way of the wise-virtuous (or superior) man is threefold, but I am not proficient in it: Wise-virtuous, he is free from anxieties; with knowledge, he is free from perplexities; courageous, he is free from fear.” Tsze-kung said, “Master describes his own way!” 14.31. 子貢方人。 子曰.. [賜也, 賢乎哉? 夫我則不暇!] (方:to compare or to grade) Tsze-kung was grading people. The Ultimate Master said, “Tsze must have reached a high position of virtue. As for me, I have no leisure to do such thing.” 14.32. 子曰.. [不患人之不己知, 患其不能也。] The Ultimate Master said, “Do not be concerned about others not appreciating you. Be concerned about your own inabilities.” 14.33. 子曰.. [不逆詐, 不億不信, 抑亦先覺者, 是賢乎!] (逆=豫料:assume in advance) The Ultimate Master said, “If a man does not anticipate attempts to deceive, nor think beforehand of his not being believed (when they happen to be the case), and yet apprehends these things readily, is he not virtuous?” 14.34. 微生畝謂孔子曰.. [丘, 何爲是栖栖者與? 無乃爲佞乎?] 孔子曰.. [非敢爲佞也, 疾固也。] (微生畝:Old recluse.) Wei-shang Mau said to Confucius, “Ch’iu, why is it that you seem incessantly uncomfortable? Is it that you have achieved nothing except that you become an insinuating talker? Confucius said, “I do not dare to become an insinuating talker. I merely hate being obstinate.” 14.35. 子曰.. [驥不稱其力, 稱其德也。] (驥:Name of the good horse) The Ultimate Master said, “A horse is called a ch’i, not for its strength but rather for its other good qualities.” 14.36. 或曰.. [以德報怨, 何如?] 子曰.. [何以報德? 以直報怨, 以德報德。] Someone said, “What do you say concerning the concept that damage inflicted unjustifiably by other (which is usally called the enemy) should be repaid with kindness?” The Ultimate Master said, With what then will yoy repay kindness? Repay damage inflicted by other unjustifiably with justice, and repay kindness with kindness.” 14.37. 子曰.. [莫我知也夫!] 子貢曰.. [何爲其莫知子也?] 子曰.. [不怨天, 不尤人, 下學而上達, 其天乎!] The Ultimate Master said, “Alas! there is no one who appreciates me.” Tsze-kung said, “Why is there none who appreciates my Master?” The Ultimate Master said, “I do not murmur against Heaven. I do not grumble against men. I learn what is below and I am well versed in what is above. There is Heaven that appreciates me!” 14.38. 公伯寮愬子路於季孫, 子服景伯以告, 曰.. [夫子固有惑志於公伯寮, 吾力猶能肆諸市朝。] 子曰.. 道之將行也與, 命也; 道之將廢也與, 命也。公伯寮其如命何?] (公伯寮:魯人. 愬:誣告. 子服景伯: Great official of the state of 魯. 夫子=季孫. 肆: display the corpse) Kung-po Liau had slandered Tsze-lu to Chi-sun. Tsze-fu Ching-po informed the Ultimate Master of it, saying, “Our master is certainly being led astray by Kung-po Liau, but I have still power left to put him to death and display his corpse in the market and in the court.” The Ultimate Master said, “If the Way is going to prevail, it is so ordered. If the Way is going to be abandoned, it is so ordered. What can Kung-po Liao do where such ordering is concerned?” 14.39. 子曰.. [賢者辟世, 其次辟地, 其次辟色, 其次辟言。] (世:時世. 地:國土. 色:禮貌. 言:讒言) The Ultimate Master said, “The men on the highest level of worth shun the world (when the Way is not present in the world). The men on the next highest level of worth shun the states (where the Way is not present). The men on the level next to the preceding level shun the (disrespectful) looks. The men on the level next to the preceding level shun the (calumniating) words. 14.40. 子曰.. [作者七人矣。] The Ultimate Master said, “ There are seven men who have done so.” 14.41. 子路宿於石門。 晨門曰.. [奚自?] 子路曰.. [自孔氏。] 曰.. [是知其不可而爲之者與? ] (石門: One of 12 gates in the state of 魯. Tsze-lu stayed for the night at Shih-man. The morning gatekeeper said, “Who do you come from?” Tsze-lu said, “From the K’ung” The gatekeeper said, “Is he the man who knows what is impossible yet attempts to do it? 14.42. 子擊磬於衛。 有荷蕢而過孔氏之門者, 曰.. [有心哉, 擊磬乎!] 旣而曰.. [鄙哉, 硜硜乎! 莫己知也, 斯已而已矣! [[深則厲, 淺則揭。]] ]子曰.. [果哉! 末之難矣!] (厲=三水邊厲: to cross water by stepping on stones.) As the Ultimate Master was playing a stone musical chime, a man carrying basket on his back passed the door of the house where Confucius was, saying, “The player has heart indeed, and so beats the musical stone.” A little while after, he added, “How contemptible is the obstinacy those sounds display. When one is taken no notice of, he has simply at once to give up (his ambition or intention to save the world or spread the Way). ‘Deep water may be crossed by stepping on stones. Shallow water may be crossed with the clothes held up.’” The Ultimate Master said, “Indeed, if so, nothing would be difficult!” 14.43. 子張曰.. [書云.. [[高宗諒陰, 三年不言。]] 何謂也?] 子曰.. [何必高宗, 古之人皆然。 君薨, 百官總己以聽於冢宰, 三年。] (書 : One of the six classics compiled and edited by Confucius. 高宗:商王武丁: King called MuJeung in the dynasty of 商. 諒陰:天子居喪:emperor’s mourning. 總己:submit all of his own duties to someone) Tsze-chang said, “The book says ‘Kao Tsung, while observing the usual imperial mourning, was for three years without speaking. What does this word mean?” The Ultimate Master said, “Why must Kao Tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all submitted themselves to take instructions from the prime minister for three years.” 14.44. 子曰.. [上好禮, 則民易使也。] The Ultimate Master said, “When those above love to observe the rules of propriety, the people are readily put to work.” 14.45. 子路問君子。 子曰.. [修己以敬。] 曰.. [如斯而已乎?] 曰.. [修己以安人。] 曰.. [如斯而已乎?] 曰.. [修己以安百姓。修己以安百姓, 堯舜其猶病諸!] Tsze-lu asked what constituted the superior man. The Ultimate Master said, “Cultivation of himself through which he respects others.” Tsze-lu said, “Is that all?” The Ultimate Master said, “He cultivate himself so as to put others at ease.” Tsze-lu said, “Is that all?” The Ultimate Master said, “He cultivates himself so as to put all the people at ease. To cultivate himself so as to put all the people at ease; even Yao and Shun were still solicitous about this.” 14.46. 原壤夷俟。子曰.. [幼而不孫弟, 長而無述焉, 老而不死, 是爲賊。] 以杖叩其脛。 (原壤: an old friend of Confucius.) Yuan Zang was, squatting on his heels, waiting the approach of the Ultimate Master. The Ultimate Master said, “In youth, not humble to elders and not brotherly to brothers and friends. In manhood, doing nothing worthy of being handed down. And living on to old age that is cheating death. What thievery!” With this the Ultimate Master hit him on the shank with his staff.” 14.47. 闕黨童子將命。 或問之曰.. [益者與?] 子曰.. [吾見其居於位也, 見其與先生並行也, 非求益者也, 欲速成者也。] (闕黨:地名: Name of a village.) A youth of Ch’ueh Tang was employed to carry the messages. Someone asked about him, saying, “I suppose he has made great progress.” The Ultimate Master said, ‘I have seen him occupying the seat assigned for a full grown man. I have seen him walk alongside his seniors. He is not one who is seeking to make progress in learning. He wishes quickly to become a man.” | |||||
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