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| 작성자 | Seunbi Kim | 조회수 | 1948 | 등록일 | 2007-06-17 |
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| 제목 | The Dialects of Confucius(季氏第十六)한문->English | ||||
| 論語: 季氏第十六(한문->English) Ke She, the Sixteenth 16.1. 季氏將伐顓臾。 冉有 季路見於孔子曰.. [季氏將有事於顓臾。] 孔子曰.. [求! 無乃爾是過與? 夫顓臾, 昔者先王以爲東蒙主, 且在邦域之中矣, 是社稷之臣也, 何以伐爲?] 冉有曰.. [夫子欲之, 吾二臣者, 皆不欲也。] 孔子曰.. [求! 周任有言曰.. [[陳力就列, 不能者止。]] 危而不持, 顚而不扶, 則將焉用彼相矣? 且爾言過矣! 虎兕出於柙, 龜玉毁於櫝中, 是誰之過與?] 冉有曰.. [今夫顓臾而近於費, 今不取, 後世必爲子孫憂。] 孔子曰.. [求! 君子疾夫舍曰欲之, 而必爲之辭。 丘也, 聞有國有家者, 不患寡而患不均, 不患貧而患不安。 蓋均無貧, 和無寡, 安無傾。夫如是, 故遠人不服, 則修文德以來之。 旣來之, 則安之。 今由與求也, 相夫子, 遠人不服而不能來也; 邦分崩離析, 而不能守也; 而謀動干戈於邦內。吾恐季孫之憂, 不在顓臾, 而在蕭墻之內也!] (顓臾: a state subordinate to 魯. 東蒙:Name of the main mountain in the territory of 顓臾. The emperor made the ruler of 顓臾 to preside over the sacrifices to the mountain god of 東蒙. 周任:Court historian of ancient times. 費: Seat of the Chi family. The head of the Chi family was going to attack Chwan-yu. Zan Yu and Chi-lu went to see Confucius and said, “Our chief, Chi, is going to take action against Chwan-you.” Confucius said, “Ch’iu, is it not obvious that you are in fault? Now, in regard to Chwan-you, long ago, a former emperor appointed its ruler to preside over the sacrifices offered to (the mountain god of ) Dong Mang. Moreover, it is in the midst of the territory of our State, and its ruler is an important minister serving the successive sovereigns. What has your chief to do with attacking it? Zan Yu said, “Our master wishes it. We the two ministers do not.” Confucius said, “Ch’iu, Chau Zan has said, ‘When he can put forth his ability, he takes his place in the ranks of office. When he finds himself unable to do so, he retires from it.’ Of what use to a blind is a guide who does not hold him in front of a danger, nor give his arm when the blind is going to tumble down? And further, you speak wrongly. Whose fault is it if a tiger or one-horned beast escapes from his cage, or if a tortoise shell or piece of jade is damaged in its repository? Zan Yu said, “But at present, Chwan-yu is fortified and near to Pi (the seat of the Chi family). If our chief do not now take it, it will hereafter be a worry to his descendants.” Confucius said, “Ch’iu, the wise-virtuous man hates those who do not use simple words, but glossy words, in expressing what they covet. I have heard that the ruler of a state or the chief of a family concerns himself not with scarcity, but rather with uneven distribution, not with poverty but with discontent. For where there is even distribution, there is no poverty, where there is harmony, there is no scarcity (of people), and where there is comfortableness, there is no rebellious upsetting. So it is. Therefore, if remoter people afar are not submissive, made them to come to you by cultivating literature and virtue. When they have been made to come, make them comfortable. Now, here are you, Yu and Ch’iu, assisting your chief. Remoter people are not submissive, and, with your help, he cannot make them to come to him. In his own territory there are divisions and collapsing, leavings and separations, and, with your help, he cannot preserve it. And yet he is planning this warfare within the State. I fear the trouble with Chi-sun lies not in Chwan-you, but rather within the screen of his own court,” 16.2. 孔子曰.. [天下有道, 則禮樂征伐 自天子出; 天下無道, 則禮樂征伐自諸侯出。 自諸侯出, 蓋十世希不失矣; 自大夫出, 五世希不失矣; 陪臣執國命, 三世希不失矣。天下有道, 則政不在大夫。 天下有道, 則庶人不議。] The Ultimate Master said, “When all under heaven Are with the Way, the rites, music, and punitive military expeditions are proceeded from the son of Heaven. When all under heaven are not with the Way, the rites, music, and punitive military expeditions are proceeded from the feudal lords. When proceeded from the feudal lords, it will, in general, be rare for them to keep their power beyond ten generations. When proceeded from the great officers of the feudal lords, it will be rare for them to keep their power beyond five generations. When the subsidiary ministers of the great officers hold in their grasp the orders of the state, it will be rare for them to keep their power beyond three generations. When all under heaven are with the Way, government will not be in the hands of the great officers. When all under heaven are with the Way, there will no discussions among the common people.” 16.3. 孔子曰.. [祿之去公室, 五世矣。 政逮於大夫, 四世矣。 故夫三桓之子孫, 微矣。] (三桓之子孫: The three ruling families descended from 魯桓公.) Confucius said, “It has been five generations since the administration for the emoluments of officials was taken away from the chamber of the feudal lord. It has been four generations since the government was seized in the hands of the great officers. Thus the descendants of the three Hwan are much weak indeed.” 16.4. 孔子曰.. [益者三友, 損者三友.. 友直, 友諒, 友多聞, 益矣; 友便辟, 友善柔, 友便佞, 損矣。] Confucius said, “There are three friendships which are beneficial, and three which are injurious. Friendships with the upright, friendship with the sincere, and the friendship with the man of much listening to lectures and much information: these are beneficial. Friendship with the man of inclination for the biased concepts, friendship with the insinuatingly soft, and friendship with the man of the glib-tongued: these are injurious. 16.5. 孔子曰.. [益者三樂, 損者三樂: 樂節禮樂, 樂道人之善, 樂多賢友, 益矣; 樂驕樂, 樂佚遊, 樂晏樂, 損矣。] Confucius said, “There are three enjoyments which are beneficial, and three which are injurious. To find enjoyment in regulating with the rites and music; to find enjoyment in cultivation by copying the goodness of others, and to find enjoyment in having many worthy friends: there are beneficial. To find enjoyment in extravagant pleasures, to find enjoyment in idleness and useless pastimes, and to find enjoyment in the pleasures of feasting: these are injurious.” 16.6. 孔子曰.. [侍於君子有三愆: 言未及之而言, 謂之躁; 言及之而不言, 謂之隱; 未見顔色而言, 謂之瞽。] Confucius said, “There are three errors which a men who is in attendance to a superior man may commit: To speak when it does not come to him to speak---this is called rashness. Not to speak when it comes to him to speak---this is called concealment. To speak without looking at the countenance of their superior---this is called blindness.” 16.7. 孔子曰.. [君子有三戒: 少之時, 血氣未定, 戒之在色; 及其壯也, 血氣方剛, 戒之在鬪; 及其老也, 血氣旣衰, 戒之在得。] Confucius said, “The wise-virtuous man should have exert three abstentions: In his youth, when the physical stamina is unsettled, he should exert abstention from sexual lust. In his prime of manhood, when his physical stamina is full of strength, he should exert abstention from quarrelsomeness. In his old age, when his physical stamina is weakened, he should exert abstention from acquisitiveness.” 16.8. 孔子曰.. [君子有三畏: 畏天命, 畏大人, 畏聖人之言。小人不知天命而不畏也, 狎大人, 侮聖人之言。] Confucius said, “There are three things of which the wise-virtuous man stands in awe. He stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands in awe of the words of sages. The petty man does not the ordinances of Heaven, and consequently does not stand in awe of them. He is disrespectful to great men. He makes a mockery of the words of sages.” 16.9. 孔子曰.. [生而知之者, 上也; 學而知之者, 次也; 困而學之, 又其次也; 困而不學, 民斯爲下矣!] Confucius said, “Those born with knowledge rank high. Those who acquire knowledge through learning rank next. Those who are dull and stupid, and yet compass the the learning rank next (to the preceding class). Those who are dull and stupid and yet do not learn are the lowest of the people.” 16.10. 孔子曰.. [君子有九思: 視思明, 聽思聰, 色思溫, 貌思恭, 言思忠, 事思敬, 疑思問, 忿思難, 見得思義。] Confucius said, “The wise-virtuous man has nine things for which he has thoughtful consideration: In seeing, he thinks of brightness. In hearing, he thinks of clarity in remembering. In countenance, he thinks of gentleness. In demeanor, he thinks of humbleness. In speech, he thinks of faithfulness. In serving, he thinks of respectfulness. In doubt, he thinks of questioning. In anger, he thinks of difficulties. In expecting of gain, he thinks of righteousness.” 16.11. 孔子曰.. [ [[見善如不及, 見不善如探湯。]] 吾見其人矣, 吾聞其語矣! [[隱居以求其, 行義以達其道。]] 吾聞其語矣, 未見其人也!] Confucius said, “‘Seeing good as if it could not be reached, and seeing evil as if one would grope for boiling water.’ I have seen such men, as I have heard such words. ‘Living in seclusion to pursue his (internal) aspiration, and practicing righteousness to attain the Way.’ I have heard these words, but I have not seen such men.” 16.12. [齊景公有馬千駟, 死之日, 民無德而稱焉。 伯夷叔齊餓于首陽之下, 民到于今稱之。 ([[誠不以富, 亦祇以異]]) 其斯之謂與?] ([[誠不以富, 亦祇以異]]: a phrase in 詩經 which Confucius edited and compiled.) The duke Ching of Ch’i had a thousand teams, each of which was constituted with four horses. On the day of his death, the people found nothing virtuous about him to praise. Po-iand Shu-ch’I starved at the foot of the Shau-yang mountain. The people, down to the present time, praise them. ‘Sincerity cannot be expressed by means of wealth. It is only through something different from the ordinary.’ Is not that saying illustrated by this? 16.13. 陳亢問於伯魚曰.. [子亦有異聞乎?] 對曰.. [未也。 嘗獨立, 鯉趨而過庭。曰.. [[學詩乎?]] 對曰.. [[未也。]] 不學詩, 無以言!]] 鯉退而學詩。 他日, 又獨立, 鯉趨而過庭。曰.. [[學禮乎?]] 對曰.. [[未也。]] [[不學禮, 無以立!]] 鯉退而學禮。聞斯二者。] 陳亢退而喜曰.. [問一得三: 聞詩, 聞禮, 又聞君子之遠其子也。] (陳亢: Disciple. 伯魚: Son of Confucius. His name was 鯉. 趨:走) Ch’ang K’ang asked Po-you, saying, “Have you heard any lessons from your father different from what we have all heard?” The reply was, “No. Once he was standing alone as I hurried through the courtyard, and he said, ‘Have you studied the Odes?’ I replied, ‘Not yet.’ ‘Without having studied the Odes, you cannot converse with.’ I retired and studied the Odes. “Another day he was standing alone once again as I hurried through the courtyard, and he said, ‘Have you studied the rules of Propriety?’ I replied, ‘Not yet.’ ‘Without having studied the rules of Propriety, you cannot be established a stand.’ I then retired and studied the rules of Propriety. I have heard only these two things from him.” Ch’ang K’ang retired and said in delight, “I asked one thing, and have got three things. I have heard about the Odes. I have heard about the rules of Propriety. I have also heard that the wise-virtuous man maintains a distance from his son.” 16.14. 邦君之妻, 君稱之曰 [夫人], 夫人自稱曰 [小童]。 邦人稱之曰 [君夫人], 稱諸異邦曰 [寡小君]。異邦人稱之, 亦曰 [君夫人]。 The wife of the ruler of a state is called by him ‘my lady’. She calls herself ‘your petty servant’. The people of the State call her ‘the lord’s lady’, and to the people of other States, they call her ‘the minor lord’. The people of other states also call her ‘the lord’s lady’. | |||||
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