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| 작성자 | Seunbi Kim | 조회수 | 1615 | 등록일 | 2007-06-17 |
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| 제목 | The Dialects of Confucius (微子第十八)한문->English | ||||
| 論語 (微子第十八) 한문->English Wei Tsze, the Eighteenth 18.1. 微子去之, 箕子爲之奴, 比干諫而死。 孔子曰.. [殷有三仁焉!] (微子:Elder brother of the last and also tyrannical emperor, 紂, of the Yin (or Shang) dynasty. 箕子: An uncle of 紂. 比干: Another uncle of 紂. His heart was cut out by Chou’s order, and he died.) Wei Tsze left him (=Chau). Chi Tsze became a slave. Pi-kan remonstrated with him and died. Confucius said, “The Yin had these three wise-virtuous men.” 18.2. 柳下惠爲士師, 三黜。人曰.. [子未可以去乎?] 曰.. [直道而事人, 焉往而不三黜? 枉道而事人, 何必去父母之邦?] (柳下惠: Hui (惠) under a willow. His house was under a willow. 士師:獄官) Hui of Liu-hsia, being the chief warden, was thrice dismissed from his office. Someone said to him, “Is it not yet time for you to leave? He replied, “Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated dismissal? If I choose to serve men in a crooked way, would there be a need for me to leave the country of my parents?” 18.3. 齊景公待孔子, 曰.. [若季氏則吾不能, 以季、孟之間待之。] 曰.. [吾老矣。不能用也。] 孔子行。 The duke Ching of Ch’I, waiting for Confucius to come, said, “I shall not treat him like the chief of the Chi family. I shall treat him like someone between the chief of the Chi family and the chief of the Mang family.” He also said, “I am old and incapable of using him.” Confucius took his departure. 18.4. 齊人歸女樂, 季桓子受之, 三日不朝, 孔子行。 (季桓子:Official of the state of Lu (魯). His name was 斯) The people of Ch’i sent (to Lu) a present of female musicians. Chi Hwan Tsze received, and for three days no court was convened. Confucius took his departure. 18.5. 楚狂接輿, 歌而過孔子, 曰.. [鳳兮! 鳳兮! 何德之衰? 往者不可諫, 來者猶可追。已而! 已而! 今之從政者殆而!] 孔子下, 欲與之言, 趨而辟之, 不得與之言。 (鳳:mysterious bird. 猶: Here, it does not mean ‘rather’ but ‘beyond’.) The madman of Ch’u, Chieh-you, passed by Confucius, singing and saying, “O Phoenix! O Phoenix! How is your virtue degenerated! As to what is past, remonstration is useless. What will come is beyond catching up with. Give up your vain pursuit. Give up your vain pursuit. Peril waits those who now engage in the affairs of government.” Confucius alighted and wished to converse with him. But Chieh-you quickened his pace to shun Confucius. Confucius could not talk with him. 18.6. 長沮 桀溺 耦而耕。孔子過之, 使子路問津焉。 長沮曰.. [夫執輿者爲誰?] 子路曰.. [爲孔丘。] 曰.. [是魯孔丘與?] 曰.. [是也。] 曰.. [是知津矣!] 問於桀溺, 桀溺曰.. [子爲誰?] 曰.. [爲仲由。] 曰.. [是魯孔丘之徒與?] 對曰.. [然。] 曰.. [滔滔者, 天下皆是也, 而誰以易之? 且而與其從辟人之士也, 豈若從辟世之士哉? ] 耰而不輟。 子路行以告, 夫子憮然曰.. [鳥獸不可與同羣! 吾非斯人之徒與而誰與? 天下有道, 丘不與易也。] The tall hermit (Ch’ang-tsu) and the stout hemit (Chieh-ni) were ploughing together. Confucius was passing by and sent Tsze-lu to inquire for the ford. Ch’ang-tsu said, “Who is he that holds the reins in the carriage there? Tsze-lu said, “It is K’ung Ch’iu.” “Is he the K’ung Chi’u of Lu?” “Yes.” “He knows the ford.” Tsze-lu then inquired of Chieh-ni, who said to him, “Who are you?” “I am Chung Yu.” “The disciple of K’ung Ch’iu of Lu?” The reply was, “I am.” “(Disorder), like a swelling flood flows, spreads everywhere under heaven and who can change that? “As for you, would it not be better to follow the man who shuns the world than to follow he who shuns people?” He continued to plough without stopping. Tsze-lu departed to report their remarks. The Great Master sighed and said, “Birds and beasts cannot belong to the same group. I am not the follower of this kind of people, then, with whom should I associate? If all under heaven were with the Way, Ch’iu would not have to make changes.” 18.7. 子路從而後, 遇丈人以杖荷蓧。子路問曰.. [子見夫子乎?] 丈人曰.. [四體不勤, 五穀不分, 孰爲夫子?] 植其杖而芸。 子路拱而立。 止子路宿, 殺雞爲黍而食之, 見其二子焉。 明日, 子路行以告。子曰.. [隱者也。] 使子路反見之。至, 則行矣。 子路曰.. [不仕無義。長幼之節, 不可廢也; 君臣之義, 如之何其廢之? 欲潔其身, 而亂大倫。君子之仕也, 行其義也。道之不行, 已知之矣!] Tsze-lu, following the Ultimate Master, happened to fall behind, when he met an old man, carrying on his shoulder a staff to which a bamboo basket is fastened. Tsze-lu asked, “Have you seen my master, sir?” The old man said, “Your four limbs are unaccustomed to toil, and you cannot distinguish five kinds of grains---who is your master?”. He made his staff stand erect (by sticking it into the ground), and proceeded to weed. Tsze-lu stood with his hands clasped respectfully. The old man kept Tsze-lu to pass the night in his house, killed a chicken, prepared millet, and feasted him. He also introduced to Tsze-lu his two sons. The next day, Tsze-lu departed , and reported to his master. The Ultimate Master said, “He is a recluse,” and sent Tsze-lu back to see him again. But when he got to the place, the old man was gone. Tsze-lu then said, “Not to take office is not righteous. If the etiquette of relation between old and young is not abandoned, how is it that the duties that should be served between sovereign and minister are abandoned? Wishing to keep his personal purity, he causes the Great Ethics to fall into disorder. A wise-virtuous man takes office, and performs the righteous duties. As to the failure that the Way may not be prevailed, he is aware of that.” 18.8. 逸民: 伯夷、 叔齊、 虞仲、 夷逸、 朱張、 柳下惠、 少連。 子曰.. [不降其志, 不辱其身, 伯夷、 叔齊與?] 謂柳下惠、 少連.. [降志辱身矣, 言中倫, 行中慮, 其斯而已矣!] 謂虞仲、夷逸.. [ 隱居放言, 身中淸, 廢中權。] [我則異於是, 無可無不可。] The men who have retired to privacy from public office have been Po-I, Shu-ch’i, Yu-chung, I-yi, Chu-chang, Liu-hsia Hui, and Shau-lien. The Ultimate Master said, “Po-I and Shu-ch’i did not lowered their aspirations for fidelity and did not disgrace themselves.” Of Liu-hsia Hui and Shao-lien, he said, “They lowered their aspirations for fidelity and disgraced themselves. But There are ethics in their words, and there are careful considerations in their actions. These were about all they did.” Of Yu-chung and I-yi, he said, “They hid themselves in seclusion and speak freely. However, there is purity in themselves and expediency in their abandonment of public office.” “I am different from all these. For me, there is no way that is absolutely suited or is absolutely unsuited.” 18.9. 大師摯適齊, 亞飯干適楚, 三飯繚適蔡, 四飯缺適秦, 鼓方叔入於河, 播鼗武入於漢, 少師陽、 擊磬襄入於海。 The grand music master, Chih, went to Ch’i. Kan, the master of the band at the second meal, went to Ch’u. Liau, the band master of the third meal, went to Ts’ai. Chueh, the band master at the fourth meal, went to Ch’in. Fang-shu, the drummer, withdrew to the land of Hsia. Wu, the master of the hand drum, withdrew to the Han. Yang, the assistant music master, and Hsiang, the master of the musical stone, withdrew to an island in the sea. (The above indicates the flight of musicians due to the decline of the rites and music in the state of 魯.) 18.10. 周公謂魯公曰.. [君子不施其親, 不使大臣怨乎不以, 故舊無大故, 則不棄也, 無求備於一人。] The duke of Chau addressed his son, the duke of Lu, saying, “The wise-virtuous man does not neglect his relatives. He does not cause his great ministers to complain about not being utilized. He does not dismiss officials of long standing unless they have made serious mistakes. He does not seek one man who is endowed with all talents. 18.11. 周有八士: 伯達、伯适、仲突、 仲忽、 叔夜、 叔夏、 季隨、季騧。 Chau had eight seunbis (scholars): Po-at, Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and Chi-kwa. | |||||
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