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| 작성자 | Seunbi Kim | 조회수 | 2039 | 등록일 | 2007-06-17 |
|---|---|---|---|---|---|
| 제목 | The Dialects of Confucius (陽貨第十七)한문->English | ||||
| 論語 (陽貨第十七) 한문->English Yang Ho, the Seventeenth 17.1. 陽貨欲見孔子, 孔子不見, 歸孔子豚。孔子時其亡也, 而往拜之, 遇諸塗。謂孔子曰.. [來,.. 予與爾言。] 曰.. [懷其寶而迷其邦, 可謂仁乎?] 曰.. [不可。] [好從事而亟失時, 可謂知乎?] 曰.. [不可。] [日月逝矣, 歲不我與!] 孔子曰.. [諾, 吾將仕矣!] (陽貨: Official of the 季 Family, a ruling family of the state of 魯.) Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius. Confucius picked a time when Yang Ho was not at home to pay his thanks for the gift. However, he met Yang Ho on the way. Yang Ho said, “Come, let me speak with you.” He then asked, “Can he be called wise-benevolent who keeps in jewel in his bosom, and allows his country to be in confusion?” Confucius replied “No.” “Can he be called wise, who is anxious to be engaged in public employment, and yet misses many chances to be so?” Confucius again said, “No.” “The days and months are passing away; the years do no wait for us.” Confucius said, “Right, I will assume public office.” 17.2. 子曰.. [性相近也, 習相遠也。] The Ultimate Master said, “So close to each other in nature, yet so far from each other through practice.” 17.3. 子曰.. [唯上知與下愚不移。] The Ultimate Master said, “Only the wisest and the most stupid are unchangeable.” 17.4. 子之武城, 聞弦歌之聲, 夫子莞爾而笑曰.. [割雞焉用牛刀?] 子游對曰.. [昔者, 偃也聞諸夫子曰.. [[君子學道則愛人, 小人學道則易使也。]] 子曰.. [二三者! 偃之言是也, 前言戱之耳!] (子游: Disciple and head official of 武城, who was also called 偃.) The Ultimate Master went to Wu-ch’ang. There he heard sounds of stringed instruments and singing. The Ultimate Master smiled and said, “Why use an ox knife to kill a chicken?” Tsze-you replied, “Formerly, Master, I heard you say, ‘When the wise-virtuous man learns the Way, he loves men; when the petty man learns the Way, he is easily ruled to serve obediently.” The Ultimate Master said, “My pupils, Yen’s words are right. What I said before was only in sport.” 17.5. 公山弗擾以費畔, 召, 子欲往。子路不說, 曰.. [末之也已, 何必公山氏之之也?] 子曰.. [夫召我者, 而豈徒哉? 如有用我者, 吾其爲東周乎!] (公山弗擾:Official of the 季 family which was one of the four ruling families of the state of 魯. 東周: ) Kung-shan Fu-zau revolted at Pi (=his family seat) and invited the Ultimate Master to visit him, who was rather inclined to go. Tsze-lu was displeased, and said, “No reason to go! Why should you go to Kung-shan?” The Ultimate Master said, “Can it be without some reason that he has invited me? If anyone employs me, I am going to make an eastern Chau?” 17.6. 子張問仁於孔子。孔子曰.. [能行五者於天下, 爲仁矣。] [請問之?] 曰.. [恭、寬、信、敏、惠。 恭則不侮, 寬則得衆, 信則人任焉, 敏則有功, 惠則足以使人。] Tsze-chang asked Confucius about wise-benevolence. Confucius said, “To be able to practice five thing everywhere under heaven constitutes wise-benevolence.” Tsze-chang said, “Could I ask to elaborate these.” The Ultimate Master said, “Courtesy, tolerance, sincerity, quickness, and kindness. If you are courteous, you will not suffer an affront. If you are tolerant, you will win support from people. If you are sincere, people will repose their trust in you. If you are quick, you will get the rewards of meritorious accomplishments. If you are kind, people can be employed willingly.” 17.7. 佛肹召, 子欲往。子路曰.. [昔者由也聞諸夫子曰.. [[親於其身爲不善者, 君子不入也。]] 佛肹以中牟畔, 子之往也如之何?] 子曰.. [然, 有是言也。 不曰堅乎? 磨而不磷。不曰白乎? 涅而不緇。吾豈匏瓜也哉? 焉能繫而不食!] (佛肹:Official of the 趙 family of the state 晉. 中牟: Name of the family seat of 佛肹.) Pi Hsi invited the Ultimate Master to visit him. The Ultimate Master wished to go. Tsze-lu said, “Master, formerly I have heard you say, “The wise-virtuous man does not associate with those who themselves are not good.” Pi His is in rebellion at Chung-mau. What is it all about your going to him?” The Ultimate Master said, “Yes, it is true I said that. Would you not say that it is hardness indeed that could not be ground thin? Would you not say that it is whiteness indeed that could not be dyed black? Why should I be like a gourd that is hung up out of the way of being eaten?” 17.8. 子曰.. [由也, 女聞六言六蔽矣乎?] 對曰.. [未也。] [居! 吾語女: 好仁不好學, 其蔽也愚; 好知不好學, 其蔽也蕩; 好信不好學, 其蔽也賊; 好直不好學, 其蔽也絞; 好勇不好學, 其蔽也亂; 好剛不好學, 其蔽也狂。] The Ultimate Master said, “Yu, have you heard the six words to which are attached the six (kinds of) beclouding?” Yu replied, “I have not.” “Sit down, and I will tell them to you. There is the love of being wise-benevolent without the love of learning; its beclouding is that it leads to foolishness. There is the love of knowing without the love of learning; its beclouding is that it leads to aimlessness. There is the love of being sincere without the love of learning; its beclouding is that it leads to thievery. There is the love of straightforwardness without the love of learning; its beclouding is that it leads to rashness. There is the love of courage without the love of learning; its beclouding is that it leads to disorder. There is the love of firmness without the love of learning; its beclouding is that it leads to madness.” 17.9. 子曰.. [小子! 何莫學夫詩? 詩, 可以興, 可以觀, 可以羣, 可以怨; 邇之事父, 遠之事君; 多識於鳥、獸、草、木之名。] The Ultimate Master said, “My students! Why do you not study the Odes? The Odes can enhance inspiration, can enhance observation, can enhance socializing, can enhance the expression of resentment without being angry. From them you can learn the more immediate duty of serving your father, and the remoter one of serving your lord. From them you can be much acquainted with the names of birds, beasts, plants, and trees.” 17.10. 子謂伯魚曰.. [女爲周南、召南矣乎? 人而不爲周南、召南, 其猶正牆面而立也與!] (伯魚: Son of Confucius, also called 鯉. 周南、召南: titles in the Odes.) The Ultimate Master said to Po-you, “Have you studied the Chau-nan and the Shao-nan? The man who has not studied the Chau-nan and the Shao-nan is like one who stands with his face directly towards a wall.” 17.11. 子曰.. [禮云禮云, 玉帛云乎哉? 樂云樂云, 鐘鼓云乎哉?] The Ultimate Master said, “Indeed, the rules of propriety means more than (to give) gems and silk (as presents). Indeed, music means more than (to play) bells and drums.” 17.12. 子曰.. [色厲而內荏, 譬諸小人, 其猶穿窬之盜也與!] The Ultimate Master said, “A Man who puts on stern countenance while inwardly he is weak is like a petty man who steals through a hole he bores or by climbing over a wall.” 17.13. 子曰.. [鄕愿(原), 德之賊也!] The Ultimate Master said, “The man whose words are in disagreement with his conduct but gets respect from others in his village, is a thieve of virtue.” 17.14. 子曰.. [道聽而塗說, 德之棄也!] The Ultimate Master said, “To speak what he has heard on a way while he is still on the same way is to cast away his virtue.” 17.15. 子曰.. [鄙夫! 可與事君也與哉? 其未得之也, 患得之; 旣得之, 患失之。苟患失之, 無所不至矣!] The Ultimate Master said, “There are those mean people! Is it possible to serve one’s lord together with them? Before they get what they want, they are anxious about how to get it. When they have got it, they are anxious about whether they would lose it. When they are anxious lest they would lose it, there is nothing to which they will not proceed.” 17.16. 子曰.. [古者民有三疾, 今也或是之亡也。 古之狂也肆, 今之狂也蕩; 古之矜也廉, 今之矜也忿戾; 古之愚也直, 今之愚也詐而已矣。] The Ultimate Master said, “In ancient times, the people had three failings which perhaps no longer exist today. In ancient times, high-mindedness was not to be much concerned with small things, but today high-mindedness is to be willful. In ancient times, conceitedness was to be of stern dignity, but today conceitedness is to be quarrelsome perverseness. In ancient time, stupidity was straightforwardness, but today stupidity is deceitfulness.” 17.17. 子曰.. [巧言令色, 鮮矣仁。] The Ultimate Master said, “Fine words and an insinuating appearance are seldom associated with wise-benevolence.” 17.18. 子曰.. [惡紫之奪朱也, 惡鄭聲之亂雅樂也, 惡利口之覆邦家者。] The Ultimate Master said, “I hate the phenomenon that purple displaces red. I hate the phenomenon that the bad songs of Chang confound the music of the Ya. I hate the phenomenon that those who have sharp mouths overthrow states and families.” 17.19. 子曰.. [予欲無言!] 子貢曰.. [子如不言, 則小子何述焉?] 子曰.. [天何言哉? 四時行焉, 百物生焉, 天何言哉?] The Ultimate Master said, “I would prefer not to speak.” Tsze-kung said, “If you, Master, do not speak, what shall we, your disciples, have to record?” The Ultimate Master said, “Does Heaven speak? The four seasons follow their courses, and all things are being produced, but does Heaven say anything? 17.20. 孺悲欲見孔子, 孔子辭以疾。 將命者出戶, 取瑟而歌, 使之聞之*。 (孺悲:Some sources say that 孺悲 was a former disciple who did a conduct which The Ultimate Master considered as discourteous.) (*This alluded that the Ultimate Master was expecting Zu Pei to repent his misbehavior and to see him again in the future.) Zu Pei wished to see Confucius. Confucius declined to see him on the pretext of being ill. When the messenger was about to step out of the door, (The Ultimate Master) took his lute and sang to it, in order that the messenger could hear him. 17.21. 宰我問.. [三年之喪, 期已久矣! 君子三年不爲禮, 禮必壞; 三年不爲樂, 樂必崩。 舊穀旣沒, 新穀旣升, 鑽燧改火, 期可已矣。] 子曰.. [食夫稻, 衣夫錦, 於女安乎?] 曰.. [安!] [女安則爲之! 夫君子之居喪, 食旨不甘, 聞樂不樂, 居處不安, 故不爲也。 今女安, 則爲之!] 宰我出。 子曰.. [予之不仁也, 子生三年, 然後免於父母之懷。夫三年之喪, 天下之通喪也, 予也, 有三年之愛於其父母乎?] Tsai Wo asked, “The three-year mourning period is too long. If for three years the wise-virtuous man does not practice the observance of propriety, his observance of propriety will deteriorate. If for three years he does not practice, his music will decline. The old grain is exhausted, the new grain has sprung up, and, in procuring fire by friction, all the changes of wood (in accordance with the seasons) have been made for that purpose (during one year). (Thus,) the mourning period may be ended (after one year).” The Ultimate Master said, “If you were to eat good rice and wear clothes made with silk (after finishing one-year mourning), would you feel at ease?” Wo replied. “Yes.” The Ultimate Master said, “If you can feel at ease, then do so. As for the wise-virtuous man during the whole period of mourning, delicious food which he may eat is not tasty, music which he may hear does not make him pleasant, and he does not feel at ease, even if he is comfortably lodged. Therefore he does not do what you propose. Now if you feel at ease, you may do so.” Tsai Wo then went out. The Ultimate Master said, “Yu (=Tsai Wo) is not wise-virtuous. A child does not leave his parent’s bosom until three years after his birth. And the three years’ mourning is universally observed among all under heaven. Was Yu not loved by his parent for three years?” 17.22. 子曰.. [飽食終日, 無所用心, 難矣哉! 不有博奕者乎? 爲之, 猶賢乎已!] The Ultimate Master said, “He who stuffs himself with food the whole day, without applying his mind to anything good is hardly considered as a man doing useful thing. Are there not gamesters and chess players? To be one of these would still be better than to be like him.” 17.23. 子路曰.. [君子尙勇乎?] 子曰.. [君子義以爲上。 君子有勇而無義爲亂, 小人有勇而無義爲盜。] Tsze-lu said, “Does the wise-virtuous man esteem bravery?” The Ultimate Master said, “The wise-virtuous man holds righteousness to be of highest importance. The gentleman who has bravery but not righteousness will cause disorder. The petty man who has bravery but not righteousness, will commit robbery.” 17.24. 子貢曰.. [君子亦有惡乎?] 子曰.. [有惡, 惡稱人之惡者, 惡居下流而訕上者, 惡勇而無禮者, 惡果敢而窒者。] 曰.. [賜也亦有惡乎?] [惡徼以爲知者, 惡不孫以爲勇者, 惡訐以爲直者。] Tsze-kung said, “Does the wise-virtuous man have hatred too?” The Ultimate Master said, “Yes, he has hatred. He hates those who proclaim others’ vises. He hate the man who, being in a low stratum, slanders his superiors. He hates those have bravery merely, and are lacking in propriety. He hates those who are courageous and determined, and, at the same time, are clogged up in understanding.” The Ultimate Master added, “Tsze, do you have hatred too?” (Tsze-kung replied,) “I hate those who got information by spying on others and ascribe the information to their wisdom. I hate those who are insolent and ascribe their insolence to their bravery. I hate those who reveal others’ private secrets and ascribe this conduct to their straightforwardness.” 17.25. 子曰.. [唯女子與小人爲難養也! 近之則不孫, 遠之則怨。] The Ultimate Master said, “Only women and petty men are difficult to handle. If you are close to them, they are insolent. If you keep them at a distance, they are discontented.” 17.26. 子曰.. [年四十而見惡焉, 其終也已!] The Ultimate Master said, “If a man at forty is the object of hatred, he will be so to the death.” | |||||
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