李氏第十六

李氏第十六

『１』李氏将伐颛臾。冉有李路见於孔子曰：「李氏将有事於颛臾。」孔子曰：「求!无乃尔是过与？夫颛臾，昔者先王以为东蒙主，且在邦域之中矣,是社稷之臣也，何以伐为？」冉有曰：「夫子欲之；吾二臣者皆不欲也。」孔子曰：「求！周任有言曰：『陈力就列，不能者止。』危而不持，颠而不扶，则将焉用彼相矣？且尔言过矣.虎兕出於柙，龟玉毁於椟中，是谁之过与？」冉有曰：「今夫颛臾，固而近於费.今不取，後世必为子孙忧。」孔子曰：「求！君子疾夫舍曰『欲之』而必为之辞。丘也，闻有国有家者，不患寡而患不均，不患贫而患不安,盖均无贫，和无寡，安无倾。夫如是，故远人不服，则修文德以来之。既来之，则安之。今由与求也，相夫子，远人不服而不能来也，邦分崩离析，而不能守也，而谋动干戈

於邦内，吾恐李孙之忧，不在颛臾，而在萧墙之内也.」

理雅各:The head of the Ji family was going to attack Zhuanyu. Ran You and Ji Lu had an interview with Confucius, and said, \"Our chief, Ji, is going to commence operations against Zhuanyu.\" Confucius said, \"Qiu, is it not you who are in fault here? Now, in regard to Zhuanyu, long ago, a former king appointed it to preside over the sacrifices to the eastern Meng; moreover, it is in the midst of the territory of our state; and its ruler is a minister in direct connection with the emperor: ---What has your chief to do with attacking it?\"

Ran You said, \"Our master wishes the thing; neither of us two

ministers wishes it.\" Confucius said, \"Qiu, there are the words of Zhou Ren, ---'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? And further, you speak wrongly. When a tiger or wild bull escapes from his cage; when a tortoise or gem is injured in its repository: ---whose is the fault?\" 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.\" Confucius said. \"Qiu, the superior man hates that declining to say---'I want such and such a thing,' and framing explanation

s for the

conduct. 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. 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. 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. And yet he is planning these hostile movements within our state. ---I am afraid that the sorrow of the Jisun family will not be on account of Zhuanyu, but will be found within the scree

n of their own court.\"

辜鸿铭:The head of a powerful family of nobles in Confucius native State was preparing to commence hostilities against a small principality within that State. Two of Confucius’ disciples, who were in the noble’s service, came to see Confucius and informed him of it. Confucius, turning to one of these disciples, said, “Sir, is not this due to your fault? The reigning family of this principality derived its titles from ancient Emperors: besides, its land is situate within our own territory: the ruler, therefore, is a prince of the Empire. What right, then, have you to declare war against a vassal of the Emperor?”

The disciple to whom the above was addressed, replied, “It is my lord, our Master, who wishes for this war; it is not we two, who are only his servants,

that desire it.”

Confucius then answered, “An ancient historian says: ‘Let those who can stand the fight fall into the ranks, and let those who cannot, retire.’ What is the use of a guide to a blind man if, when he is in danger, the guide does not help him and, when he falls, the guide does not lift him up? Besides, you are wrong in what you have said to excuse yourself. When a tiger or a wild animal escapes from its cage, or when a tortoise-shell or a valuable gem gets broken in its casket: ---who is responsible and to blame in such a case?”

“But now,” argued one of the disciples, “this principality is very strongly fortified and is within easy reach of our most important town. If we do not reduce and take it now, it will in future be a source of anxiety and danger to

the descendants of the family.”

“Sir,” answered Confucius, “A good man hates to make excuses when he o

ught to say simply ‘I want it.’

“But for my part, I have been taught to believe that those who have kingdoms and possessions should not be concerned that they have not enough possessions, but should be concerned that possessions are not equally distributed; they should not be concerned that they are poor, but should be concerned that the people are not contented. For with equal distribution there will be no poverty; with mutual good will, there will be no want; and with cont

entment among the people, there can be no downfall an dissolution.

“This being so, when the people outside the country do not submit, a ruler should improve the moral education at home in order to attract them; when people from outside are attracted and come to his country, the ruler shoul

d make them happy and contented.

“Now you two gentlemen,” continued Confucius, “while assisting your master in his government, have done nothing to attract people from outside when they have shown signs of insubmission. At present, when the country is actually internally torn by factions, dissensions,outbreaks and dissolutions, you are doing nothing to prevent them. Instead of this, you are now going to bring on the ravages and horrors of war within our own State. I am afraid the danger in future to the stability of the house of your noble lord will not c

ome from that small principality against which you are now going to declare war, but will arise from within the walls of your master’s own palace.”

『２』孔子曰：「天下有道，则礼乐征伐自天子出；天下无道，则礼乐征伐自诸侯出.自诸侯出，盖十世希不失矣；自大夫出，五世希不失矣；陪臣执国命，三世希不失矣。天下有

道，则政不在大夫.天下有道，则庶人不议。」

理雅各:Confucius said, \"When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the emperor. 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 case 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 kingdom, as a rule, the cases will be few in which they do not lose their power in three generations. When right principles prevail in the empire, government will not be in the hands of the great officers. When right principles prevail in the empire, there will be no discussions among the common peo

ple.\"

辜鸿铭:Confucius remarked, “In the normal state of the government of an empire, the initiative and final decision in matters of religion, education, and de

claration of war form the supreme prerogative of the emperor. During abnormal conditions in the government of the empire, that prerogative passes into the hands of the princes of the empire: in which case it is seldom that ten generations pass before they lose it. Should that prerogative pass into the hands of the nobility of the empire, it has rarely happened that they have retained it for five generations. When subordinate officers have the power of government in their hands they generally lose their authority in the course of

three generations.

“When there are order and justice in the government of a country, the supreme power of government will not be in the hands of the nobility or of a ruling class. When there are justice and order in the government of a country,

the common people will not meddle with the government.”

『３』孔子曰：「禄之去公室，五世矣；政逮於大夫四世矣,故夫三桓之子孙微矣。」

理雅各:Confucius said, \"The revenue of the state has left the princedom of Lu 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 thre

e Huan are much reduced.\"

辜鸿铭:Confucius, speaking of the state of government in his native State, remarked, “It is now five generations since the appointments to offices in the State have been taken away from the scions of the reigning houses. It is now four generations since the powers of government have passed into the ha

nds of the ruling class of nobility. Therefore the descendants of the most an

cient houses have lost all power and are now living in obscurity.”

『４』孔子曰：「益者三友，损者三友.友直，友谅，友多闻,益矣。友便辟，友善柔，友便

佞,损矣。」

理雅各: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 insinu

atingly soft; and friendship with the glib-tongued: these are injurious.\"

辜鸿铭:Confucius remarked, “There are three kinds of friendship which are beneficial and three kinds which are injurious. Friendship with upright men, with faithful men, and with men of much information: such friendships are beneficial. Friendship with plausible men, with men of insinuating manners, and

with glib-tongued men: such friendships are injurious.”

『５』孔子曰：「益者三乐，损者三乐.乐节礼乐，乐道人之善，乐多贤友，益矣。乐骄乐，

乐佚游，乐宴乐，损矣。」

理雅各: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.\"

辜鸿铭:Confucius remarked, “There are three kinds of pleasures which are beneficial and three kinds which are injurious. Pleasure derived from the study and criticism of the polite arts, pleasure in admiring and speaking of the excellent qualities of men, and pleasure in having many friends of virtue and talents: these pleasures are beneficial. Pleasure in dissipation; in extravagance; i

n mere conviviality: such pleasures are injurious.”

『６』孔子曰：「侍於君子有三愆：言未及之而言，谓之躁；言及之而不言，谓之隐；未见

颜色而言，谓之瞽。」

理雅各: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 m

ay speak without looking at the countenance of

their superior; ---this is called blindness.\"

辜鸿铭:Confucius remarked, “There are three kinds of errors to which men are liable when in the presence of their superiors. First, To speak out when one is not called upon to speak: that is called being forward. Secondly, To kee

p silence when called upon to speak: that is called being disingenuous. Thirdly, To speak out without taking into consideration the expression in the look

of the person spoken to: that is called blindness.”

『７』孔子曰：「君子有三戒；少之时，血气未定，戒之在色；及其壮也，血气方刚，戒之

在斗；及其老也，血气既衰，戒之在得。」

理雅各: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 vigour, he guards against quarrelsomeness. When he is old, and the animal powers are

decayed, he guards against

covetousness.\"

辜鸿铭:Confucius remarked, “There are three things which a man should beware of in the three stages of his life. In youth, when the constitution of his body is not yet formed, he should beware of lust. In manhood, when his physical powers are in full vigour, he should beware of strife. In old age, when

the physical powers are in decay, he should beware of greed.”

『８』孔子曰：「君子有三畏：畏天命，畏大人，畏圣人之言。小人不知天命而不畏也，狎

大人，侮圣人之言。」

理雅各:Confucius said, \"There are three things of which the superior man stan

ds 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 mean man does

not know the ordinances of Heaven, and

consequently does not stand in awe of them. He is disrespectful to great me

n. He makes sport of the words of sages.\"

辜鸿铭:Confucius remarked, “There are three things which a wise and good man holds in awe. He holds in awe the Laws of God, persons in authority, and the words of wisdom of holy men. A fool, on the other hand, does not know that there are Laws of God; he, therefore, has no reverence for them; he is disrespectful to persons in authority, and contemns the words of wisdo

m of holy men.”

『９』孔子曰：「生而知之者上也,学而知之者次也；困而学之，又其次也;困而不学，民斯

为下矣.」

理雅各: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 learn after they meet with difficulties are another class next to these. As to those who meet with difficulties a

nd yet do not learn; ---they are the lowest of the people.\"

辜鸿铭:Confucius remarked, “The highest class of men are those who are born with a natural understanding. The next class are those who acquire under

standing by study and application. There are others again who are born naturally dull, but who yet by strenuous efforts, try to acquire understanding: such men may be considered the next class. Those who are born naturally dull and yet will not take the trouble to acquire understanding: such men are the

lowest class of the people.”

『１０』孔子曰：「君子有九思：视思明，听思聪，色思温，貌思恭，言思忠，事思敬，疑

思问，忿思难，见得思义。」

理雅各: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 demeanour, 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 think

s of righteousness.\"

辜鸿铭:Confucius remarked, “There are nine objects which a wise man aims at. In the use of his eyes, his object is to see clearly. In the use of his ears, his object is to hear distinctly. In the expression of his look, his object is to

be gracious. In his manners, his object is to be serious. In what he says, his object is to be sincere. In business, his object is to be earnest. In doubt, his object is to seek for information, In anger, his object is to think of consequences. In view of personal advantage, his object is to think of what is right.”

『１１』孔子曰：「见善如不及，见不善而探汤；吾见其人矣，吾闻其语矣.隐居以求其志，

行义以达其道；吾闻其语矣，未见其人也！」

理雅各:Confucius said, \"Contemplating good, and pursuing it, as if they could not reach it; contemplating evil, and shrinking from it, as if they would from thrusting the hand into boiling water: ---I have seen such men, as I have heard such words. Living in retirement to study their aims, and practicing righteousness to carry out their principles: ---I have heard these words, but I h

ave not seen such men.\"

辜鸿铭:Confucius remarked, “Men who, when they see what is good and honest, try to act up to it, and when they see what is bad and dishonest try to avoid it as if avoiding scalding water: such men I have known and the expressions of such principles I have heard. But men who live in retirement in order to study their aims and who practice righteousness in order to carry out their principles: the expression of such principles I have heard, but I have n

ot seen such men.”

『１２』「齐景公有马千驷，死之日，民无德而称焉.伯夷、叔齐饿於首阳之下，民到于今

称之。其斯之谓与？」

理雅各:The prince Jing of Qi 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 Shouyang mountains, and the people, down to the present time, praise them. Is not that saying illustrat

ed by this?\"

辜鸿铭:Confucius, speaking of a prince lately deceased, remarked, “In his lifetime, he had a thousand teams of horses; but on the day of his death, the people had not a good word to say of him. On the other hand, the ancient worthies Po Yi and Shuh Ts’i, who were starved to death at the foot of a lonely mountain, are held in honour by the people to this day. This is the m

eaning of the verse---

‘Truly your wealth and pelf avail you nought,/ To have what others want, is

all you sought.’”

『１３』陈亢问於伯鱼曰：「子亦有异闻乎？」对曰：「未也。尝独立，鲤趋而过庭。曰：『学诗乎？』对曰：『未也。』『不学诗，无以言！』鲤退而学诗。他日，又独立，鲤趋而过庭。曰：『学礼乎？』对曰：『未也。』『不学礼，无以立.』鲤退而学礼。闻斯二者。」陈亢

退而喜曰：「问一得三：闻诗，闻礼。又闻君子之远其子也。」

理雅各:Chen Gang asked Boyu, saying, \"Have you heard any lessons from your father different from what we have all heard?\" Boyu replied, \"No. He was s

tanding 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. 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 studied the rules of Propriety. I have heard only these two things from him.\" Chen Gang 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 virtuous man maintains a distant reserve towa

rds his son.\"

辜鸿铭:A gentleman of the Court on one occasion enquired of Confucius’ son, saying: “Have you had any special lesson from your father?” “No, I have not,” replied Confucius’ son, “Only once when he was standing alone, and I happened to pass through the hall, he said to me: ‘Have you studied poetry?’ to which I replied, ‘No, I have not.’ ‘Then,’ said he, ‘if you do not study poetry, you cannot make yourself agreeable in conversation.’ After that I gave myself to the study of poetry. On another occasion when he was again standing alone, and I happened to pass through the hall, he said to me: ‘Have you studied the arts,’ to which I replied, ‘No, I have not.’ “Then,’ said he, ‘if you do not study the arts, you will lack judgment and

taste.’ After that, I gave myself to the study of the arts.”

The gentlemen of the Court, when he heard that, went away delighted, saying: “I have asked about one thing and now I have learnt about three things. In addition to what I have asked. I have learnt about the importance of the study of poetry and the arts, and also that a wise and good man does not

treat even his own son with familiarity.”

『１４』邦君之妻，君称之曰「夫人」；夫人自称「小童」；邦人称之曰「君夫人」，称诸异

邦曰「寡小君」；异邦人称之，亦曰「君夫人」。

理雅各:The wife of the prince of a state is called by him Furen. She calls herself Xiaotong. The people of the State call her Jun Furen, and, to the people of other states, they call her Gua Xiaojun. The people of other states also ca

ll her Jun Furen.

辜鸿铭:The wife of the reigning prince of a State is addressed by him as “Madame.” She addresses him as “Sire.” She is addressed by her people in her own State as “Madame, my lady,” and her own people in speaking to people of another State, mention her as “Our good little princess.” People of other States, speaking of her to her own people, call her “Madame, your pri

ncess.”