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Original |
Translation |
| 1 |
【第一章】 |
Chapter I. |
| 1-1 |
季氏將伐顓臾。 |
The head of the Ji [Chi] family was going to attack
Zhuanyu [Chwan-yu]. |
| 1-2 |
冉有季路見於孔子曰、季氏將
有事於顓臾。 |
Ran You [Zan Yu] and Ji Lu [Chi-lu] had an interview with Confucius, and
said, 'Our chief, Ji, is going to commence operations against
Zhuanyu.' |
| 1-3 |
孔子曰、求、無乃爾是過與。 |
Confucius said, 'Qiu, is it not you who are in fault here?
|
| 1-4 |
夫顓臾、昔者、先王以為東
蒙主、且在邦域之中矣、是社稷之臣也、何以伐為。 |
'Now, in regard to Zhuanyu, long ago, a former king appointed its ruler
to preside over the sacrifices to the eastern
Wei [Mang?]; moreover, it is in the midst
of the territory of our State; and its ruler
is a minister in direct connexion with the
sovereign:-- What has your chief to
do with attacking it? |
| 1-5 |
冉有曰、夫子
欲之、吾二臣者、皆不欲也。 |
Ran You said, 'Our master wishes the thing; neither of us two ministers wishes
it.' |
| 1-6 |
孔子曰、求、周任有言曰、陳力就列、
不能者止、危而不持、顛而不扶、則將焉用彼相矣。 |
Confucius said, 'Qiu, there are the words of Zhou Ren [Chau Zan],-- "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. How can he be used as a guide to a blind man, who does not support him when
tottering,
nor raise him up when fallen?" |
| 1-7 |
且爾言過矣、
虎兕出於柙、龜玉毀於 櫝中、是誰之過與。 |
And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage;
when a tortoise or piece of jade is injured in its repository:--
whose is the fault?' |
| 1-8 |
冉有曰、今夫顓臾、固而近於費、今不取、後
世必為子孫憂。 |
Ran You said, 'But
at present, Zhuanyu is strong and near to Bi; if our chief do not now
take it, it will hereafter be a sorrow to
his descendants.' |
| 1-9 |
【九節】孔子曰、求、君子疾夫舍曰欲之、而必為之辭。 |
Confucius said. 'Qiu, the superior man hates that declining to say-- "I want such and such a thing," and
framing explanations for the conduct. |
| 1-10 |
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。 |
'I have heard that rulers of States and chiefs of families are not troubled lest
their people should be few, but are troubled lest they should not
keep their several places; that they are not troubled with
fears of poverty, but are troubled with fears of a want of contented
repose among the people in their several places. For when the
people keep their several places, there will be no poverty; when
harmony prevails, there will be no scarcity of people; and
when there is such a contented repose, there will be no rebellious
upsettings. |
| 1-11 |
夫如
是、故遠人不服、則修文德以來之、既來之、則安之。 |
'So it is.-- Therefore, if remoter people are not submissive, all the influences
of civil culture and virtue are to be cultivated
to attract them to be so; and when they have been so attracted, they
must be
made contented and
tranquil. |
| 1-12 |
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。 |
'Now, here are you, You and Qiu, assisting your chief. Remoter people are
not submissive, and, with your help, he cannot
attract them to him. In
his own territory there are divisions and
downfalls, leavings and separations, and,
with your help, he cannot
preserve it. |
| 1-13 |
而謀動干戈於邦內、吾恐季孫之憂、不在顓臾、而在蕭牆之內也。 |
'And yet he is planning these hostile movements within the State.-- I am afraid
that the sorrow of the Ji Sun [Chi-sun] family
will not be on account of Zhuanyu, but
will be found within the screen of their
own court.' |
| 2 |
【第二章】 |
Chapter II. |
| 2-1 |
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。 |
Confucius said, 'When good government prevails in the empire, ceremonies, music,
and punitive
military expeditions proceed from the son
of Heaven. When
bad government prevails in the empire, ceremonies,
music, and
punitive military expeditions proceed from
the princes. When
these things proceed from the princes, as
a rule, the cases will
be few in which they do not lose their power
in ten
generations. When they proceed from the Great
officers of the
princes, as a rule, the cases will be few
in which they do not
lose their power in five generations. When
the subsidiary
ministers of the great officers hold in their
grasp the orders of
the state, as a rule, the cases will be few
in which they do not
lose their power in three generations. |
| 2-2 |
天下有道、則政不在大夫。 |
When right principles prevail in the kingdom,
government will not be in the hands of the Great officers. |
| 2-3 |
天下有道、則庶人不議。 |
'When right principles prevail in the kingdom, there
will be no discussions among the common people.' |
| 13 |
【第三章】 |
Chapter III. |
| |
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。
|
Confucius said, 'The revenue of the state has
left the ducal House now for five generations.
The government
has been in the hands of the Great officers
for four generations.
On this account, the descendants of the three
Huan [Hwan] are much
reduced.' |
| 14 |
【第四章】 |
Chapter IV. |
| |
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 advantageous, and three which are injurious.
Friendship with the upright; friendship with the sincere; and
friendship with the man of much observation:-- these are
advantageous. Friendship with the man of specious airs;
friendship with the insinuatingly soft; and friendship with the
glib-tongued:-- these are injurious.' |
| 5 |
【第五章】 |
Chapter V. |
| |
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、樂宴樂、損矣。 |
Confucius said, 'There are three things men find
enjoyment in which are advantageous, and three things they
find enjoyment in which are injurious. To find enjoyment in the
discriminating study of ceremonies and music; to find
enjoyment in speaking of the goodness of others; to find enjoyment in having
many worthy friends:-- these are advantageous. To find
enjoyment in extravagant pleasures; to find enjoyment in
idleness and sauntering; to find enjoyment in the pleasures of
feasting:-- these are injurious.' |
| 6 |
【第六章】 |
Chapter VI. |
| |
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、未見顏色而言、謂之瞽。
|
Confucius said, 'There are three errors to which
they who stand in the presence of a man of
virtue and station
are liable. They may speak when it does not
come to them to
speak;-- this is called rashness. They may
not speak when it
comes to them to speak;-- this is called
concealment. They may
speak without looking at the countenance
of their superior;--
this is called blindness.' |
| 7 |
【第七章】 |
Chapter VII. |
| |
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、戒之在鬥、及其老也、血氣既衰、戒之在得。 |
Confucius said, 'There are three things which
the superior man guards against. In youth, when the physical
powers are not yet settled, he guards against lust. When he is strong
and the physical powers are full of vigor, he guards against
quarrelsomeness. When he is old, and the animal powers are
decayed, he guards against covetousness.' |
| 8 |
【第八章】 |
Chapter VIII. |
| 8-1 |
孔子曰、君子有三畏、畏天命、畏大人、畏聖人之言。
|
Confucius said, 'There are three things of
which the superior 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. |
| 8-2 |
小人不知天命、而不畏也、狎大人、侮聖人之言。
|
'The mean man does not know the ordinances of
Heaven, and consequently does not stand in awe of them. He is
disrespectful to great men. He makes sport of the words of
sages.' |
| 9 |
【第九章】 |
Chapter IX. |
| |
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、民斯為下矣。 |
Confucius said, 'Those who are born with the
possession of knowledge are the highest class of men. Those
who learn, and so, readily, get possession of knowledge, are the
next.Those who are dull and stupid, and yet compass the learning,
are another class next to these. As to those who are dull and
stupid and yet do not learn;-- they are the lowest of the
people.' |
| 10 |
【第十章】 |
Chapter X. |
| |
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 superior man has nine
things which are subjects with him of thoughtful
consideration.
In regard to the use of his eyes, he is anxious
to see clearly. In
regard to the use of his ears, he is anxious
to hear distinctly. In
regard to his countenance, he is anxious
that it should be
benign. In regard to his demeanor, he is
anxious that it should
be respectful. In regard to his speech, he
is anxious that it
should be sincere. In regard to his doing
of business, he is
anxious that it should be reverently careful.
In regard to what
he doubts about, he is anxious to question
others. When he is
angry, he thinks of the difficulties (his
anger may involve him
in). When he sees gain to be got, he thinks
of righteousness.' |
| 11 |
【十一章】 |
Chapter XI. |
| 11-1 |
孔子曰、見善如不及、見不善而探湯、吾見其人矣、吾
聞其語矣。 |
Confucius said, 'Contemplating good, and
pursuing it, as if they could not reach it; contemplating evil,
and shrinking from it, as they would from thrusting the hand
into boiling water:-- I have seen such men, as I have heard
such words. |
| 11-2 |
隱居 以求其志、行義以達其道、吾聞其語矣、未見其人也。 |
'Living in retirement to study their aims, and
practising righteousness to carry out their principles:-- I have heard
these words, but I have not seen such men.' |
| 12 |
【十二章】 |
Chapter XII. |
| 12-1 |
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。 |
The duke Jing [Ching] of Li [Ch'i] had a thousand
teams, each of four horses, but on the day
of his death, the
people did not praise him for a single virtue.
Boyi and Shuqi
died of hunger at the foot of the Shau-yang
mountain, and the
people, down to the present time, praise
them. |
| 12-2 |
其斯之謂與。
|
'Is not that saying illustrated by this?' |
| 13 |
【十三章】 |
Chapter XIII. |
| 13-1 |
陳亢問於伯魚曰、子亦有異聞乎。 |
Chen Kang [Ch'an K'ang] asked Boyu [Po-yu], saying, 'Have you
heard any lessons from your father different from what we
have all heard?' |
| 13-2 |
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。 |
Boyu replied, 'No. He was standing alone once, when I
passed below the hall with hasty steps, and said to me, "Have
you learned the Odes?" On my replying "Not
yet," he added, "If
you do not learn the Odes, you will not be fit to converse with."I retired and studied the Odes. |
| 13-3 |
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。 |
'Another day, he was in the same way standing alone,
when I passed by below the hall with hasty steps, and said to
me, 'Have you learned the rules of Propriety?' On my replying
'Not yet,' he added, 'If you do not learn the rules of Propriety,
your character cannot be established.' I then retired, and
learned the rules of Propriety. |
| 13-4 |
聞斯二者。 |
'I have heard only these two things from him.' |
| 13-5 |
陳亢退而
喜曰、問一得三、聞詩、聞禮、又聞君子遠其子也。 |
Chen Kang retired, and, quite delighted, said, 'I asked
one thing, and I have got three things. I have heard about the
Odes. I have heard about the rules of Propriety. I have also
heard that the superior man maintains a distant reserve
towards his son.' |
| 14 |
【十四章】 |
Chapter XIV. |
| |
邦君子之妻、君稱之曰夫人、夫人自稱小童、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。 諸異邦、曰寡小君、異邦人稱之、亦曰君夫人。 |
The wife of the prince of a state is called by
him FU REN [FU ZAN]. She calls herself XIAO
TONG [HSIAO T'UNG]. The people of the
State call her JUN FU REN [CHUN FU ZAN], and,
to the people of other States, they call
her GUA XIAO JUN [K'WA HSIAO CHUN]. The
people of other states also call her
JUN FU REN [CHUN FU ZAN]. |
