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| 작성자 | Seunbi Kim | 조회수 | 1978 | 등록일 | 2007-06-17 |
|---|---|---|---|---|---|
| 제목 | The Dialects of Confucius (子張第十九)한문->English | ||||
| 論語 (子張第十九) 한문->English Tsze-chang, the nineteenth 19.1. 子張曰.. [士見危致命, 見得思義, 祭思敬, 喪思哀, 其可已矣。] Tsze-chang said, “The seunbi (Confucian scholar), seeing threatening danger (to his nation), is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In offering to the gods or spirits, he thinks of reverence. In mourning, he thinks of grief. Such a man meets our approbation indeed. 19.2. 子張曰.. [執德不弘, 信道不篤, 焉能爲有? 焉能爲亡?] Tsze-chang said, “When a man holds fast to virtue, but without expansion, and believes the Way, but without firm sincerity, should he be considered as being able to have the virtue and the Way or as being not able to have them? 19.3. 子夏之門人, 問交於子張。 子張曰.. [子夏云何?] 對曰.. [子夏曰.. [[可者與之, 其不可者拒之。]] ] 子張曰.. [異乎吾所聞.. [[君子尊賢而容衆, 嘉善而矜不能。]] 我之大賢與, 於人何所不容? 我之不賢與, 人將拒我, 如之何其拒人也?] The disciples of Tsze-hsia asked Tsze-chang as to how one holds intercourse with others. Tsze-chang asked, “What does Tsze-hsia say?” The reply was, “Tsze-hsia says, ‘Befriend those who are suited as friends. Put away from you those whom you should not befriend.’” Tsze-chang said, “What I have heard is different. (What I have heard is,) ‘The wise-virtuous man respects the virtuous and accepts all others. He praises the good, and pities the incompetent.’ If I were very virtuous, What is there in anyone which I will not bear with? If I were not virtuous, I would be rejected by others. How could I reject others?” 19.4. 子夏曰.. [雖小道, 必有可觀者焉, 致遠恐泥, 是以君子不爲也。] (小道: agriculture, gardening, medicine, prognostication, etc.) Tsze-hsia said, “Although they are the lesser ways, they are noteworthy. However, If one attempts to carry them out to what is remote, one should be afraid of the fact that they blocks up that attempt. Therefore, the wise-virtuous man does not practice them.” 19.5. 子夏曰.. [日知其所亡, 月無忘其所能, 可謂好學也已矣!] Tsze-hsia said, “From day to day, to recognize what has not yet been got. From month to month, not to forget what has been attained to. This may be said indeed the love to learn.” 19.6. 子夏曰.. [博學而篤志, 切問而近思, 仁在其中矣。] Tsze-hsia said, “To study extensively and have a firm and sincere aspiration. To inquire of urgent things and think about the nearest things: there is virtue in such a practice. 19.7. 子夏曰.. [百工居肆以成其事, 君子學以致其道。] Various craftsmen have their own shops to reside, in order to accomplish their works. The wise-virtuous man learns in order to accomplish the Way. 19.8. 子夏曰.. [小人之過也必文。] Tsze-hsia said, “The petty man is sure to gloss over his faults.” 19.9. 子夏曰.. [君子有三變: 望之儼然, 卽之也溫, 聽其言也厲。] Tsze-hsia said, “The wise-virtuous man shows three changes in his appearance. Looked at from a distance, he appears neat and majestic. On approaching closer, he is mild. When he is heard to speak, his language is stern and decided. 19.10. 子夏曰.. [君子信而後勞其民; 未信, 則以爲厲己也。 信而後諫; 未信, 則以爲謗己也。] Tsze-hsia said, “The wise-virtuous man should gain the trust of the people before he imposes labors on his people. If he has not gained their trust, they will think that he is exploiting them. The wise-virtuous man should gain the trust of his lord before he expostulates with him. If he has not gained trust, the lord will think that he is vilifying him.” 19.11. 子夏曰.. [大德不踰閑, 小德出入可也。] Tsze-hsia said, “A man should not transgress the boundary line of the great virtues. He may go in and out the small virtues.” 19.12. 子游曰.. [子夏之門人小子, 當灑掃應對進退則可矣, 抑末也; 本之則無, 如之何?] 子夏聞之曰.. [噫! 言游過矣! 君子之道, 孰先傳焉? 孰後倦焉? 譬諸草木, 區以別矣。 君子之道, 焉可誣也? 有始有卒者, 其惟聖人乎!] (言游=子游.) Tsze-you said, “Tsze-hsia accepts his disciples and young students as long as they can sprinkle and sweep the ground, respond and answer, and advance and recede. But these are only the branches of learning; these lacks what is fundamental. What is to be done?” Tsze-hsia heard of the remark and said, “Alas! Yen Yu’s comment is unduly. In the way of the wise-virtuous, what is to be delivered first and what is taught later? It bears analogy with assorting various plants and trees according to their classes. The way of the wise-virtuous should not be wantonly spoken. Which is to be placed at the beginning and which is to be placed at the end are a thing which only the sage can properly decide.” 19.13. 子夏曰.. [仕而優則學, 學而優則仕。] Tsze-hsia said, “If the officer has still a reserve of energy after having discharged all his duties, he should devote his leisure to learning. If the student has still a reserve of energy after having completed his learning, he should apply himself to be an officer.” 19.14. 子游曰.. [喪致乎哀而止。] Tsze-yu said, “Mourning, having been carried to the utmost degree of grief, should stop with that. 19.15. 子游曰.. 吾友張也! 爲難能也, 然而未仁。] (張=子張) Tsze-yu said, “My friend Chang can do things which are hard to be done, but yet he is not wise-virtuous. 19.16. 曾子曰.. [堂堂乎張也! 難與並爲仁矣。] The sage Tsang said, “How imposing is the manner of Chang! It is difficult to be along with him in practicing wise-benevolence. 19.17. 曾子曰.. [吾聞諸夫子.. [[人未有自致者也, 必也親喪乎?]] ] The sage Tsang said, “I have heard from our Master, ‘People who have not shown their maximum sincerity, would do so on occasion of mourning for their parents.’” 19.18. 曾子曰.. [吾聞諸夫子.. [孟莊子之孝也, 其他可能也, 其不改父之臣與父之政, 是難能也。]] ] (孟莊子:Official of 魯) The sage Tsang said, “I have heard from our Master, ‘The filial piety of Mang Chwang Tsze can be equaled by others, except where he keeps father’s officials and his father’s way of government unchanged, which is difficult to do so.’” 19.19. 孟氏使陽膚爲士師, 問於曾子。 曾子曰.. [上失其道, 民散久矣! 如得其情, 則哀矜而勿喜。] (孟氏:One of the four ruling families of the state of Lu. 陽膚:Pupil of the sage Tsang.) The chief of the Mang family having appointed Yang Fu to be the chief justice judge, the latter consulted the sage Tsang. The sage Tsang said, “Those above have lost the way and the people have long been disoriented. When you have found the truth of any accusation, be sorrowful and pity for them, and do not feel joy at your own ability.” 19.20. 子貢曰.. [紂之不善, 不如是之甚也。 是以君子惡居下流, 天下之惡皆歸焉。] (紂: The last and tyrant emperor of the Yin-Shang dynasty (circa 1600-1100 B.C.) Tsze-kung said, “Chau’s badness might not have been so serious in the reality. Therefore, the wise-virtuous man dislikes to place himself in the lower (moral) stratum, where all the evil of the world flow in upon him.” 19.21. 子貢曰.. [君子之過也, 如日月之食焉。 過也, 人皆見之; 更也, 人皆仰之。] Tsze-kung said, “The faults of the wise-virtuous man are like the eclipse of the sun or the moon. He errs and all men see it. He corrects and all men look up to him.” 19.22. 衛-公孫朝問於子貢曰.. [ 仲尼焉學?] 子貢曰.. [文武之道, 未墜於地, 在人。 賢者識其大者, 不賢者識其小者, 莫不有文武之道焉。夫子焉不學, 而亦何常師之有?] (公孫朝: Official of the state of 衛. 仲尼:孔子字 ) Kung-sun Ch’au of Wei asked Tsze-kung, saying, “How did Chung-ni learn?” Tsze-kung replied, “The Way of Wan and Wu have not yet fallen to the ground and is still with men. Virtuous men remember its greater principles and those who are not virtuous remember the smaller. There is no place where the Way of Wan and Wu does not exist. How could the master not learn and yet what necessity was there for his having a regular teacher?” 19.23. 叔孫武叔語大夫於朝曰.. [子貢賢於仲尼。] 子服景伯以告子貢。子貢曰.. [譬之宮牆: 賜之牆也及肩, 窺見室家之好; 夫子之牆數仞, 不得其門而入, 不見宗廟之美, 百官之富。 得其門者或寡矣! 夫子之云, 不亦宜乎?] (叔孫武叔: Official of the state of Lu. 仞: 7尺) Shu-sun Wu-shu observed to the great officials in the court, saying, “Tsze-kung is more virtuous than Chung-ni.” Tsze-fu Ching-po reported the observation to Tsze-kung. Tsze-kung said, “To explain with an analogy, let us consider a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the house. The wall of my Master is several fathoms high. If one do not find the gate and enter by it, he cannot see the ancestral shrine with its beauties nor all the officials in their rich array. But those who find the gate are perhaps few. Accordingly, his (Shu-sun Wu-shu’s) saying would not be implausible.” 19.24. 叔孫武叔毁仲尼。 子貢曰.. [無以爲也! 仲尼不可毁也。 他人之賢者, 丘陵也, 猶可踰也; 仲尼, 日月也, 無得而踰焉。 人雖欲自絶, 其何傷於日月乎? 多見其不知量也!] (多:祇 only) Shu-sun Wu-shu having slandered Chung-ni, Tsze-kung said, “It is of no use doing so. Chung-ni cannot be reviled. Others who are virtuous are as knolls and mounds which may be gone over. Chung-ni is as the sun or moon which cannot be gone over. Although a man may wish to shun himself from the sun or moon (to sever relations with the sun or moon), what harm can he do to the sun and moon? It only show that he does not know his own capacity.” 19.25. 陳子禽謂子貢曰.. [子爲恭也, 仲尼豈賢於子乎?] 子貢曰.. [君子一言以爲知, 一言以爲不知, 言不可不愼也! 夫子之不可及也, 猶天之不可階而升也。夫子之得邦家者, 所謂 [[立之斯立, 道之斯行, 綏之斯來, 動之斯和, 其生也榮, 其死也哀。]] 如之何其可及也?] Ch’an Tsze-ch’in, addressing Tsze-kung, said, “You are too modest. How could Chung-ni be more virtuous than you?” Tsze-kung said to him, “From one word, the gentleman can be considered to be wise. From one word, he can be considered to be foolish. We ought to be prudent indeed in what we say. Our Master cannot be attained to, just in the same way as the heaven cannot be reached by ascending any steps. If our Master were to rule a state, we should find the truth of the following saying: ‘He would establish his stand, and forthwith others would be able to establish theirs. He lead them on, and forthwith others would follow him. He would make his people comfortable, and forthwith other people would come. He would motivate, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be lamented. How could one can attain to his such level?” | |||||
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