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| 작성자 | Seunbi Kim | 조회수 | 2016 | 등록일 | 2007-06-17 |
|---|---|---|---|---|---|
| 제목 | The Dialects of Confucius (衛靈公第十五)한문->English | ||||
| 論語: 衛靈公第十五 Wei Ling Kung, the Fifteenth 15.1. 衛靈公陳於孔子。 孔子對曰.. [俎豆之事, 則嘗聞之矣; 軍旅之事, 未之學也。] 明日遂行。在陳絶糧。 從者病, 莫能興。子路慍見曰.. [君子亦有窮乎?] 子曰.. [君子固窮, 小人窮斯濫矣。] (陳=戰陳. 俎豆:禮器. 慍:怒氣. 濫:胡行亂爲) Duke Ling of Wei asked Confucius about military maneuvers. Confucius replied, “I have heard all about the matters of the sacrificial vessels, but I have not learned military matters.” The following day, Confucius departed. When he was in Chan, their provisions exhausted, and his followers became so ill that they were unable to rise. Tsze-lu, having dissatisfied complexion, said, “How could the superior man be so destitute? The Ultimate Master said, “The superior man may indeed suffer hard destitution, but the petty man, when he is in destitution, falls into disorder.” 15.2. 子曰.. [賜也, 女以予爲多學而識之者與?] 對曰.. [然, 非與?] 曰.. [非也, 予一以貫之。] (女=汝) The Ultimate Master said, “Ts’ze, do you think that I have learned extensively and keeps them in memory?” The reply was, “Yes, is it not so?” The Ultimate Master said, “No, I got a thorough knowledge by penetrating into one thing. 15.3. 子曰.. [由, 知德者鮮矣!] (由:子路) The Ultimate Master said, “Rare indeed are those who know virtue.” 15.4. 子曰.. [無爲而治者, 其舜也與! 夫何爲哉? 恭己正南面而已矣。] The Ultimate Master said, “There was one who governed efficiently without exertion and he was Shun. What did he do? He did nothing but sat courteously facing south.” 15.5. 子張問行。 子曰.. [言忠信, 行篤敬, 雖蠻貊之邦行矣。 言不忠信, 行不篤敬, 雖州里行乎哉? 立, 則見其參於前也; 在輿, 則見其倚於衡也。 夫然後行。] 子張書諸紳。 (蠻: the savage in the south. 貊: the barbarian in the north.) Tsze-chang asked how a man should conduct himself (so as to be everywhere appreciated). The Ultimate Master said, “Let his words be sincere and trustworthy, and his deeds faithful and respectful. Such conduct may be practiced among the savages of the south or the North. If his words be not sincere and trustworthy and his deeds not faithful and respectful, will he appreciated even in his town or village? When he is standing, let him see those two things also standing in front of him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice.” Tsze-chang wrote all of these counsels on his sash. 15.6. 子曰.. [直哉史魚! 邦有道, 如矢; 邦無道, 如矢。 君子哉蘧伯玉! 邦有道, 則仕; 邦無道, 則可卷而懷之。] (史:官名. 魚:Official of the state of Wei.) The Ultimate Master said, “Truly straightforward Was the historiographer Yu. When the state was with the Way, he was (straightforward) like an arrow. When the state was (straightforward) without the way, he was like an arrow. A superior man indeed is Chu Po-you! When the state is with the Way, he assumes public office. When the state is without the Way, he rolls his principles up and keep them in his breast. 15.7. 子曰.. [可與言, 而不與之言, 失人; 不可與言, 而與之言, 失言。 知者不失人, 亦不失言。] The Ultimate Master said, “When a man is worthy of conversation, not to converse with him is to waste the man. When a man is not worthy of conversation, to converse with him is to waste words. The wise loses neither men nor words. 15.8. 子曰.. [志士仁人, 無求生以害仁, 有殺身以成仁。] The Ultimate Master said, “The seunbi (Confucian scholar) with aspiration and the man of wise-benevolence will not seek to live at the expense of injuring their wise-benevolence. They will even sacrifice their lives to accomplish wise-benevolence. 15.9. 子貢問爲仁。 子曰.. [工欲善其事, 必先利其器。 居是邦也, 事其大夫之賢者, 友其士之仁者。] Tsze-kung asked how to be wise-benevolent. The Ultimate Master said, “The craftsman who wishes to do his work well must first sharpen his tools. When you are living in any state, learn-serve the virtuous among its great officers, and befriend with the wise-benevolent among its scholars.” 15.10. 顔淵問爲邦。子曰.. [行夏之時, 乘殷之輅, 服周之冕, 樂則韶舞。 放鄭聲, 遠佞人。 鄭聲淫, 佞人殆。] (夏之時: the seasons designated in the calendar which was adopted during the Hsia dynasty. The calendar was approved by Confucius perhaps because it best served the people and their agriculture.) Yen Yuan asked how to govern a state. The Ultimate Master said, “Follow the seasons of Hsia. Ride the state carriage of yin. Wear the ceremonial cap of Chau. Let the music be the Shau with its dances. Banish the songs of Chang, and keep far from the specious talkers. The songs of Chang are licentious; specious talkers are dangerous.” 15.11. 子曰.. [人無遠慮, 必有近憂。] The Ultimate Master said, “If a man take no thought about what is distant, he will find sorrow near at hand.” 15.12. 子曰.. [已矣乎! 吾未見好德如好色者也!] The Ultimate Master said, “It is all over! I have not seen one who loves virtue as he loves beauty.” 15.13. 子曰.. [臧文仲, 其竊位者與! 知柳下惠之賢, 而不與立也。] The Ultimate Master said, “Was Chang Wan Chung a thief of his position? He knew the virtue and the talents of Liu Hsia Hui, and yet did not procure that he should stand with him in court.” 15.14. 子曰.. [躬自厚, 而薄責於人, 則遠怨矣!] The Ultimate Master said, “If one requires much from himself and least reproachful of others, he will keep himself from being the object of resentment.” 15.15. 子曰.. [不曰.. [[如之何, 如之何]]者, 吾末如之何也已矣!] The Ultimate Master said, “I know not what is to be done about those who do not say, ‘What is to be done? What is to be done?’” 15.16. 子曰.. [羣居終日, 言不及義, 好行小慧, 難矣哉!] The Ultimate Master said, “Gathered together all day long, their words do not refer to righteousness, and they are fond of practicing a small shrewdness---theirs is indeed a hard case.” 15.17. 子曰.. [君子義以爲質, 禮以行之, 孫以出之, 信以成之, 君子哉!] The Ultimate Master said, “The superior man considers righteousness as the substantial virtue, acts in accordance with the rules of propriety, expresses himself with humility, and completes his character with trustworthiness. This is indeed a superior man” 15.18. 子曰.. [君子病無能焉, 不病人之不己知也。] The Ultimate Master said, “The superior man is distressed by his want of ability. He is not distressed by others’ not appreciating him.” 15.19. 子曰.. [君子疾沒世而名不稱焉。] The Ultimate Master said, “The superior man dislikes the possibility of his name not being mentioned (as a superior man) after his death.” 15.20. 子曰.. [君子求諸己, 小人求諸人。] The Ultimate Master said, “What the superior man seeks, is in himself. What the petty man seeks, is in others.” 15.21. 子曰.. [君子矜而不爭, 羣而不黨。] The Ultimate Master said, “The superior man is dignified , but does not quarrel. He is sociable, but not a partisan.” 15.22. 子曰.. [君子不以言擧人, 不以人廢言。] The Ultimate Master said, “The superior man does not promote a man simply on accounts of his words, nor does he put asides good words because of the man.” 15.23. 子貢問曰.. [有一言而可以終身行之者乎?] 子曰.. [其恕乎! 己所不欲, 勿施於人。] Tsze-kung asked, saying, “Is there one word with which to act in accordance for all one’s life?” The Ultimate Master said, “It is ‘Seu’. (Seu can be expressed by the saying as follows:) What you do not want done to yourself, do not do to others.” 15.24. 子曰.. [吾之於人也, 誰毁誰譽? 如有所譽者, 其有所試矣。斯民也, 三代之所以直道而行也。] (三大:夏商周) The Ultimate Master said, “Whom among men can I blame or praise? Those whom I praise have been proved to deserve such praise by the test (of history). They were the people of the three dynasties who practiced with the way of straightforwardness.” 15.25. 子曰.. [吾猶及史之闕文也, 有馬者, 借人乘之, 今亡矣夫!] The Ultimate Master said, “I can recall that court historians left blanks for some things (which they were uncertain about, and were hoped to be written about by the future historians who might know better). It is likened to that a horse owner lend the horse to another to ride. Now, alas, there are no such things.” 15.26. 子曰.. [巧言亂德。小不忍, 則亂大謀。] The Ultimate Master said, “Specious talk confounds virtue. Intolerance in small matters confounds big plans.” 15.27. 子曰.. [衆惡之, 必察焉; 衆好之, 必察焉。] The Ultimate Master said, “When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case.” 15.28. 子曰.. [人能弘道, 非道弘人。] The Ultimate Master said, “A man can enlarge the Way. The Way does not enlarge the man.” 15.29. 子曰.. [過而不改, 是謂過矣!] The Ultimate Master said, “To have a fault and not to correct it should be called a fault.” 15.30. 子曰.. [吾嘗終日不食, 終夜不寢, 以思; 無益, 不如學也。] The Ultimate Master said, “I tried thinking the whole day without eating, and the whole night without sleeping. It was without gain, and not equal to learning.” 15.31. 子曰.. [君子謀道不謀食。 耕也, 餒在其中矣; 學也, 祿在其中矣。 君子憂道不憂貧。] The Ultimate Master said, “The wise-virtuous man works towards the way and does not work towards food. Even if one ploughs (the land but does not study), he may still have hunger. So with study. Even if one (only) studies (but does not plough), one may still have emolument from it. The wise-virtuous man worries about the Way but does not worry about poverty.” 15.32. 子曰.. [知及之, 仁不能守之, 雖得之, 必失之。 知及之, 仁能守之, 不莊以涖之, 則民不敬。 知及之, 仁能守之, 莊以涖之, 動之不以禮, 未善也。] The Ultimate Master said, “When a man’s knowledge reaches (to full goodness), and his wise-benevolence is not sufficient to enable him to hold, whatever he have gained, he will necessarily lose again. When a man’s knowledge reaches (to full goodness), and he has wise-benevolence enough to hold firm, and if he cannot reign over the people with dignity, the people will not respect him. When a man’s knowledge reaches (to full goodness), he has wise-benevolence enough to hold firm, and he can reign over the people with dignity, yet if he does not enact with the rules of propriety, he has not attained full goodness.” 15.33. 子曰.. [君子不可小知, 而可大受也。 小人不可大受, 而可小知也。] The Ultimate Master said, The wise-virtuous man may not be entrusted with matters that can be coped with petty knowledge, but he may be entrusted with great tasks. The petty man may not be entrusted with great tasks, but he may be entrusted with matters that can be coped with petty knowledge.” 15.34. 子曰.. [民之於仁也, 甚於水火。水火, 吾見蹈而死者矣, 未見蹈仁而死者也。] The Ultimate Master said, “For the people, wise-benevolence is more serious than either water or fire. I have seen men die from treading water and fire, but I have never seen a man die from treading the course of wise-benevolence.” 15.35. 子曰.. [當仁不讓於師。] The Ultimate Master said, “Where wise-benevolence is concerned, do not devolve the performance of it even to the teacher.” 15.36. 子曰.. [君子貞而不諒。] The Ultimate Master said, “The wise-virtuous man is faithful to what is right, and does not have no consideration for others’ faith in him.” 15.37. 子曰.. [事君敬其事而後其食。] The Ultimate Master said, “In serving a lord, to care for his duty takes priority over his emolument.” 15.38. 子曰.. [有敎無類。] The Ultimate Master said, “Teach without discrimination with regard to classes.” 자 가라사대 [종류 (계급포함)를 차별하지 말고 교육을 시켜라!] 15.39. 子曰.. [道不同, 不相爲謀。] The Ultimate Master said, “Those whose ways are different should not lay plans for one another.” 15.40. 子曰.. [辭, 達而已矣!] The Ultimate Master said, “Language is simply required to convey the meaning (and nothing more).” 15.41. 師冕見。 及階, 子曰.. [階也。] 及席, 子曰.. [席也。] 皆坐, 子告之曰.. [某在斯, 某在斯。] 師冕出, 子張問曰.. [與師言之道與?] 子曰.. [然, 固相師之道也。] (師冕: Musician Mien who was blind.) Mien, the music-master went to see the Ultimate Master. When they came to the steps, the Ultimate Master said, “Here are the steps.” When they came to the mat, the Ultimate master said, “Here is the mat.” When all were seated, the Ultimate Master informed him, saying, saying, “So and so is here; so and so is here.” After music master Mien departed, Tsze-chang asked, saying, “Was how you spoke to the music master the Way?” The Ultimate Master said, “Yes. This is certainly the Way to assist a music master.” | |||||
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