季氏篇第十六

 

 

季氏篇第十六

 

 

【原文】

16·1 季氏將伐顓臾(1)。冉有、季路見於孔子曰：“季氏將有事(2)於顓臾。”孔子曰：“求！無乃爾是過與？夫顓臾，昔者先王以為東蒙主(3)，且在城邦之中矣，是社稷之臣也。何以伐為？”冉有曰：“夫子欲之，吾二臣者皆不欲也。”孔子曰：“求！周任(4)有言曰：‘陳力就列(5)，不能者止。’危而不持，顛而不扶，則將焉用彼相(6)矣？且爾言過矣，虎兕(7)出於柙(8)，龜玉毀於櫝(9)中，是誰之過與？”冉有曰：“今夫顓臾，固而近於費(10)。今不取，後世必為子孫憂。”孔子曰：“求！君子疾夫舍曰欲之而必為之辭。丘也聞有國有家者，不患寡而患不均，不患貧而患不安(11)。蓋均無貧，和無寡，安無傾。夫如是，故遠人不服，則修文德以來之。既來之，則安之。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；而謀動幹戈於邦內。吾恐季孫之憂，不在顓臾，而在蕭牆(12)之內也。”

 

【注釋】

(1)顓臾：讀“專魚”，魯國的附屬國，在今山東省費縣西。

(2)有事：有軍事行動。

(3)東蒙主：東蒙，蒙山。主，主持祭祀的人。 東蒙山祭祀的主持人。

(4)周任：人名，周代史官。

(5)陳力就列：陳力，發揮能力。根據才能擔任職務。

(6)相：盲人的攙扶者，這裏指輔助而言。

(7)兕：讀“四”，母犀牛。

(8)柙：讀“匣”，用以關押野獸的木籠。

(9)櫝：讀“毒”，匣子。

(10)費：季氏的采邑。

(11)貧、寡：可能有錯誤，應為寡、貧。

(12)蕭牆：影壁牆。指宮廷之內。

 

【白話】

季氏要攻打顓臾，冉有、季路去見孔子說：“季氏快要攻打顓臾了。”孔子說：“冉求，這不是你的錯嗎？顓臾曾做過先王的東蒙主，而且就在魯國境內。是魯國的一部分，為何要打它？”冉有說：“季氏要打的，我二人都不想打。”孔子說：“冉求，有句老話說：‘在其位就要盡其責，不然就辭職’，危險時不支持，跌倒時不攙扶，要你這個助手何用？而且，你還說錯了，虎兕跑出籠子，龜玉毀在盒中，是誰的錯？”冉有說：“現在顓臾城牆堅固，又離費城很近，現在不奪過來，將來會成為子孫的後患。”孔子說：“冉求，君子痛恨那種不說自己‘想要’，卻要找理由辯解的人。我聽說有國有家的人，不怕錢少而怕不平均，不怕貧窮而怕不安定。因為，平均了就沒有貧窮，大家和睦就感覺不到人少，安定了就沒有危險。這樣，如果遠方的人不服，就用仁政招徠他們；來了之後，就要安撫他們。現在你二人輔助季氏，遠人不服卻不能招徠他們，國家分崩離析卻不能保全，反而想著在國內使用武力，我隻怕季孫的危險不在顓臾，而在自己的內部。”

 

【英譯】

Ji Shi was going to attack Zhuan Yu. Ran You and Ji Lu came to Confucius and said: “Ji Shi was going to make an assault on Zhuan Yu.” Confucius said: “Ran Qiu, is this your fault? Zhuan Yu was once the sponsor to offer sacrifices to Mount Dongmeng and it is located within the country Lu. Since it is a part of Lu, what’s the reason for him to attack it?” Ran You said: “It is Ji Shi that wants to attack Zhuan Yu but we two don’t agree with him.” Confucius said: “Ran Qiu, As an old saying goes: ‘Since you occupy a position, you should take the relative responsibilities. Or else, you should resign.’ When persons are in danger, you don’t show any support; when persons fall down, you don’t lend them a helping hand, then what’s the use to have assistants like you? Worse of all, what you said is wrong. If a she-rhinoceros runs out of a cage and a turtle-jade is destroyed within a box, then whose fault is it?” Ran You said: “Now Zhuan Yu enjoys strong city walls and is located very near to Fei City. If we don’t attack it now I’m afraid that endless troubles will be left over to our future generations.” Confucius said: “Ran Qiu, gentlemen hate people who don’t say they want to do something but try their best to justify their conduct instead. I heard that people who have their own countries and families are not afraid of lacking money but afraid of unequal, not afraid of poverty but afraid of unrest. The reason is that so long as there is equality there will not be poverty. If people live in amity with others they won’t feel the sparseness of population and if they live in peace they won’t meet with any dangers. Then you can solicit people from far away with humanity who refuses to give in. And you can pacify them after their arrival. As two assistants to Ji Shi now, yet you cannot solicit people from far away who refuse to give in. When your country is on the verge of collapse, you can do nothing to save it but instead you should want to resort to force. I’m afraid that the danger of Ji lies just in yourself but not in Zhuan Yu.”

 

 

【原文】

16·2 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。天下有道，則政不在大夫。天下有道，則庶人不議。”

 

【白話】

孔子說：孔子說：“天下太平時，實權一定都在中央。天下混亂時，實權一定都在地方。實權在省級，天下太平的局麵最多能操持十代，再往後，很少有不亡國；實權在地級，天下太平的局麵最多操持五代，再往後，很少有不亡國的；縣級官員為所欲為，天下太平的局麵最多能保持三代，再往後，很少有不亡國的。天下太平，則實權不在地方；天下太平，則百姓不會抱怨社會。”

 

【英譯】

Confucius said: “When there is a great order across the land, the real power lies surely in central authority; when there is a great disorder under heaven, the real power lies certainly in local authorities. When real power lies in authorities of provincial level, the great order across the land can be kept ten generations at most. If the real power lies in authorities of provincial level more than ten generations, nearly no countries can avoid being destroyed. If the real power lies in authorities of prefecture level, the great order across the land can be kept five generations at most. If the real power lies in authorities of prefecture lvel more than five generations, nearly no countries can avoid being destroyed. If the real power lies in authorities of county level, the great order can be kept three generations at most. If the real power lies in authorities of county level more than three generations, nearly no counties can avoid being destroyed. If there is a great order across the land, the real power certainly does not lie in local authorities. And if there is a great order under heaven, people do not complain their society at all. ”

 

 

【原文】

16·3 孔子曰：“祿之去公室五世(1)矣，政逮(2)於大夫四世(3)矣，故夫三桓(4)之子孫微矣。”

 

【注釋】

(1)五世：指魯國宣公、成公、襄公、昭公、定公五世。

(2)逮：及。

(3)四世：指季孫氏文子、武子、平子、桓子四世。

(4)三桓：魯國伸孫、叔孫、季孫都出於魯桓公，所以叫三桓。

 

【白話】

孔子說：“魯國失去大權旁落已經有五代了，實權落在大夫之手已經四代了，所以三桓的子孫也衰微了。”

 

【英譯】

Confucius said: “The central authority of the country Lu has lost its real power five generations. And the real power has fallen into the provincial authority four generations. Therefore the posterity of the three Heng’s families has fallen into decay.

 

 

【原文】

16·4 孔子曰：“益者三友，損者三友。友直，友諒(1)，友多聞，益矣。友便辟(2)，友善柔(3)，友便侫(4)，損矣。”

 

【注釋】

(1)諒：誠信。

(2)便辟：慣於走邪道。

(3)善柔：善於和顏悅色騙人。

(4)便侫：慣於花言巧語。

 

【白話】

孔子說：“有益的朋友有三種，有害的朋友有三種。與正直的人交朋友、與誠實的人交朋友、與見多識廣的人交朋友，有益處；與走邪門歪道的人交朋友、與讒媚奉迎的人交朋友、與花言巧語的人交朋友，有害處。”

 

【英譯】

Confucius said: “There are three categories of good friends and three categories of bad ones, too. It’s good for you to make friends with straightforward people, honest people and experienced and learned people. It’s harmful to make friends with people who take crooked ways, who fawn on others and who are smooth-tongued.”

 

 

16·5 孔子曰：“益者三樂，損者三樂。樂節禮樂(1)，樂道人之善，樂多賢友，益矣。樂驕樂(2)，樂佚(3)遊，樂晏樂(4)，損矣。”

 

【注釋】

(1)節禮樂：孔子主張用禮樂來節製人。

(2)驕樂：驕縱不知節製的樂。

(3)佚：同“逸”。

(4)晏樂：沉溺於宴飲取樂。

 

【白話】

孔子說：“有益的喜好有三種，有害的喜好有三種。喜好以禮樂調節自己，喜好稱道別人的好處，喜好多結交賢德之友，這是有益的。喜好驕奢淫逸，喜歡遊手好閑，喜歡大吃大喝，這是有害的。”

 

【英譯】

Confucius said: “There are three sorts of helpful likings, and there are also three sorts of harmful likings.  Liking to adjust oneself with proprieties and music, liking to praise others’ strong points, liking to make many friends with persons of integrity, they are helpful; liking to wallow in luxury and pleasure, liking to live in idleness, liking to be spendthrift in feasting are harmful.”

 

 

【原文】

16·6 孔子曰：“侍於君子有三愆(1)：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(2)。”

 

【注釋】

(1)愆：讀“千”，過失。

(2)瞽：讀“鼓”，盲人。

 

【白話】

孔子說：“奉陪君子有三種過失：不該說的時候就說，這叫急躁；該說的時候不說，這叫隱瞞；不看君子臉色而貿然說話；這叫瞎子。”

 

【英譯】

Confucius said: “When you keep a gentleman company, there are three faults you should pay attention to: speak when you shouldn’t, this is called ‘being impatient’; do not speak when you should do, this is called “concealing’; speak without adapting yourself to the look in his eyes, this is called ‘being blind’.”

 

【原文】

16·7 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。”

 

【白話】

孔子說：“君子有三種壞習氣要戒除：年輕時，血氣未足，要戒色欲；年壯時，血氣正旺，要戒爭鬥；年老時，血氣已衰，要戒貪婪。”

 

【英譯】

Confucius said: “There are three bad habits for gentlemen to give up: when young, they are short of sap, so they must give up being addicted to sex; when grown up, they are full of sap, so they must give up fighting; when old, they are feeble in sap, so they must give up greed.”

 

【原文】

16·8 孔子曰：“君子有三畏：畏天命，畏大人，畏聖人之言。小人不知天命而不畏也，狎大人，侮聖人之言。”

 

【白話】孔子說：“君子有三件事要敬畏：敬畏大自然、敬畏大人物、敬畏聖人言論。小人不懂自然規律因而也就不敬畏大自然，不尊重大人物，不拿聖人言論當回事。”

 

【英譯】

Confucius said: “There are three things which gentlemen should highly esteem, namely, Mother Nature, VIP and words of sages. Vulgarians don’t understand law of nature and therefore they don’t highly esteem Mother Nature and VIP and don’t treat words of sages seriously either.”

 

 

【原文】

16·9 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。”

 

【白話】

孔子說：“天生就知道的，是一等人；學習才知道的，是二等人；遇到困難才去學習的，是三等人；遇到困難也不學習的，就是下等人了。”

 

【英譯】

Confucius said: “A man who is born with knowledge is grade A; a man knows something through study  is grade B; a man who starts to study after meeting with difficulties is grade C; a man who refuses to study even after meeting with difficulties is grade D.”

 

 

【原文】

16·10 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。”

 

【白話】

孔子說：“君子有九件事要仔細考慮：看，要考慮是否看清；聽，要考慮是否聽清；檢查自己神情，要考慮是否溫和；察看自己容貌，要考慮是否端莊；說話，要考慮是否誠懇；辦事，要考慮是否敬業；懷疑，要考慮是否應該求教；憤怒，要考慮是否有後患；獲利，要思考是否正當。”

 

【英譯】

Confucius said: “Gentlemen have nine things to consider about carefully: when looking, they should consider whether the see clearly; when listening, they should consider whether they hear clearly; when examining self-expression, they should consider whether it is mild and refined; when scrutinizing self-appearance, they should consider whether it is decorous; when speaking, they should consider whether they are honesty; when managing business, they should consider whether they are diligent; when doubting, they should consider whether they should seek advice; when being angry, they should consider whether there is any future trouble; when making profits, they should consider whether it is reasonable.”

 

 

【原文】

16·11 子曰：“見善如不及，見不善如探湯。吾見其人矣，吾聞其語矣。隱居以求其誌，行義以達其道。吾聞其語矣，未見其人也。”

 

【白話】

孔子說：“看到別人行善， 就覺得不如人家，看到別人作惡，就像把手伸到開水中趕快避開。我見到過這樣的人，也聽到過這樣的話。以隱居避世保持自己的誌向，以主持正義實現自己的理想。我聽到過這種話，卻沒有見到過這樣的人。”

 

【英譯】

Confucius said: “When seeing others doing good works, a man would fell that he is not so good as the good-work doers; when seeing others doing evil, a man would avoid them immediately as if he puts his hand into boiled water and draw out at once. I have seen this kind of people and also heard of this sort of words. A man keeps his ideals by living a secluded life and realizes his dreams by upholding justice. I have heard of this sort of words but have not seen this kind of people.”

 

【原文】

16·12 齊景公有馬千駟，死之日，民無德而稱焉。伯夷叔齊餓死於首陽之下，民到於今稱之。其斯之謂與？

 

【白話】

齊景公有馬四千匹，可死的那天，百姓卻覺得他沒有什麽德行值得稱頌。伯夷、叔齊餓死在首陽山下，但百姓至今還在稱頌他們。人們津津樂道的不就是這件事嗎？

 

【英譯】

Qi Jing Gong had 4,000 horses but people did not think he had any virtue worthy praising on the very day when he died. Bo Yi and Shu Qi died of hunger in Mt. Shouyang but they have long been being praised even up to now. What people like to talk about is probably this story, isn’t it?”

 

 

【原文】

16·13 陳亢(1)問於伯魚(2)曰：“子亦有異聞(3)乎？”對曰：“未也。嚐獨立，鯉趨而過庭。曰：‘學詩乎？’對曰：‘未也’。‘不學詩，無以言。’鯉退而學詩。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。聞斯二者。”陳亢退而喜曰：“問一得三。聞詩，聞禮，又聞君子之遠(4)其子也。”

 

【注釋】

(1) 陳亢：亢，讀“剛”，即陳子禽。

(2) 伯魚：孔子的兒子，即孔鯉（前532年-前481年），字伯魚，因其誕時魯昭公賜孔子一尾鯉魚而得名。孔鯉先孔子而亡。

(3) 異聞：這裏指不同於對其他學生所講的內容。 

(4) 遠：讀“院”，疏遠。不親近，不偏愛。

 

【白話】

陳亢問伯魚：“你從先生那裏聽到過什麽特殊的教誨嗎？”伯魚回答說：“沒有呀。有一次他獨自站在堂上，我快步從庭裏走過，他說：‘學《詩》了嗎？’我回答說：‘沒有。’他說：‘不學詩，就不懂得如何說話。’我回去就學《詩》。又有一天，他又獨自站在堂上，我快步從庭裏走過，他說：‘學禮了嗎？’我回答說：‘沒有。’他說：‘不學禮就不懂得如何立身。’我回去就學禮。我就聽到過他這兩次教誨。”陳亢回去高興地說：“我提一個問題，得到三方麵的收獲，既聽到了《詩》的作用，又聽到了禮的功能，還聽到了君子不偏愛自己兒子的美德。”

 

【英譯】

Chen Gang asked Boyu: “Have you heard any special instructions from our master?” Boyu replied: “No. One day, he was standing alone in the hall and I pass quickly. He said to me: ‘Have you studied 《The Book of Odes》?’ I replied: ‘No.’ He said: ‘If you don’t study 《The Book of Odes》, you won’t know how to speak.’ After turning back, I began to study《The Book of Odes》.  Another day, he was standing alone in the hall and I pass quickly. He said to me: ‘Have you studied proprieties?’ I replied: ‘No.’ He said: ‘If you don’t study proprieties, you won’t know how to find a foothold in society.’ After turning back, I began to study proprieties.  Only twice have I ever heard his instructions.” Back of home, Chen Gang was very happy and said: “I only asked one question but I learned three things: firstly, I heard of the function of 《The Book of Odes》; secondly, I heard of the function of proprieties; thirdly, I heard of a gentleman’s virtue about having no preference for his own son.”

 

 

【原文】

16·14 邦君之妻，君稱之曰夫人，夫人自稱曰小童；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。

 

【白話】

國君的妻子，國君稱她為夫人，夫人自稱為小童；國人稱她為君夫人，在外國人麵前則成她為寡小君；外國人也稱她為君夫人。

 

【英譯】

As for the wife of a lord, the lord calls her madam, but the wife calls herself little kid; people call her the wife of the lord and before foreigners call her the little wife of the lord; and the foreigners call her the wife of the lord.