the analects _ xian wen - chinese text project

8/17/2019 The Analects _ Xian Wen - Chinese Text Project

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《Hsien4 Wên4

憲問》

一. 憲問恥。子曰：「邦有道，穀；邦無道，穀，恥也。」

林東錫譯註(略選): 법 憲 헌; 부끄러울 恥 치 (수치

羞恥스럽다); 곡식 穀 곡; 녹 祿녹 (福也俸也)

원헌이 수치가 무엇이가에 대하여 여쭤 .. 자曰: "나랑에 道가 있을 때

녹

祿만 받아먹는 것이나 나라에 道가 없는데도 祿만 받아먹는 것, 이것이 恥다.栗谷李珥: ᅀ

憲問恥。子曰：「邦有道，穀；邦無道，穀，恥也。」憲，原思名。穀，祿也。邦有道不能有爲，邦無道不能獨善，而但知食祿，皆可恥也。憲之狷介，其於邦無道穀之可恥，固知之矣；至於邦有道穀之可恥，則未必知也。故夫子因其問而并言之，以廣其志，使知所以自勉，而進於有爲也。

Legge譯: Xian asked what was shameful. The Master said, "When good government prevails in a state, to be thinking only of salary; and, when bad government prevails,to be thinking, in the same way, only of salary - this is shameful."

Ames/Rosemont譯: Yuansi219 inquired about shameful conduct, and the Master replied, "To receive a stipend of grain when the way (dao 道) prevails in the state and

to be still receiving this stipend when it does not, is shameful conduct."220

219 see 6.5.220 compare 8.13.

二. 「克、伐、怨、欲不行焉，可以爲仁矣？」子曰：「可以爲難矣，仁則吾不知也。」

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「克、伐、怨、欲不行焉，可以爲仁矣？」此亦原憲以其所能而問也。克，好勝。伐，自矜。怨，忿恨。欲，貪欲。子曰：「可以爲難矣，仁則吾不知也。」有是四者而能制之，使不得行，可謂難矣。仁則天理渾然，自無四者之累，不行不足以言之也。程子曰：「人而無克、伐、怨、欲，惟仁者能之。有之而能制其情使不行，斯亦難能也。謂之仁則未也。此聖人開示之深，惜乎憲之不能再問也。」或曰：「四者不行，固不得爲仁矣。然亦豈非所謂克己之事，求仁之方乎？」曰：「克去己私以復乎禮，則私欲不留，而天理之本然者得矣。若但制而不行，則是未有拔去病根之意，而容其潛藏隱伏於胸中也。豈克己求仁之謂哉？學者察於二者之間，則其所以求仁之功，益親切而無滲漏矣。」

Legge譯: "When the love of superiority, boasting, resentments, and covetousness arerepressed, this may be deemed perfect virtue." The Master said, "This may be regardedas the achievement of what is difficult. But I do not know that it is to be deemed

perfect virtue."

Ames/Rosemont譯: He again inquired, "If in one's conduct one refrains from

intimidation, from self-importance, from ill will, and from greed, can one beconsidered authoritative (ren 仁)?" ... "I would say that this is hard to do," replied theMaster, "but I don't know that it makes one's conduct authoritative."

三. 子曰：「士而懷居，不足以爲士矣。」

子曰：「士而懷居，不足以爲士矣。」居，謂意所便安處也。

Legge譯: The Master said, "The scholar who cherishes the love of comfort is not fit to be deemed a scholar."

Ames/Rosemont譯: The Master said, "The scholar-apprentice (士 shi) who cherishes

worldly comforts is not worthy of the name."221

221 See also 49. The Zuo Commentary to the Spring and Autumn Annals Xi 23(compare Legge V:187) has a relevant passage in which Duke Wen of Jin settles in thestate of Qi, takes a wife, accumulates wealth and property, and giving himself up to the

good life, is unwilling to travel anywhere:

On arriving in the state of Qi, Duke Huan of Qi gave Duke Wen of Jin towife a woman who managed an estate of twenty chariots. The duke foundgreat satisfaction in this arrangement, but his followers disapproved, andwere about to leave. They discussed the situation in the shade of themulberry bushes. There was a concubine tending the silk worms whoreported the conversation to Madame Jiang. Madame Jiang put her todeath, and said to the duke: "You have grand ambitions to travel theworld. I just put to death someone who overheard them.""I have no such ambitions," protested the duke.


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"Go!" she insisted. "By cherishing your home here and finding suchcontentment you in fact are destroying your name."The duke was unwilling to leave, so Madame Jiang conspired with Zifan,and getting her husband drunk, she had him sent on his way. When theduke returned to his senses, he grabbed a spear and chased after Zifan.及齊.齊桓公妻之.有馬二十乘.公子安之從者以爲不可.將行.謀於桑下.蠶妾在其上.以告姜氏.姜氏殺之.而謂公子曰.子有四方之志.其聞之者.吾殺之矣.公子曰.無之.姜曰.行也.懷與安.實敗名.公子不

可.姜與子犯謀.醉而遣之.醒以戈逐子犯.

四. 子曰：「邦有道，危言危行；邦無道，危行言孫。」

子曰：「邦有道，危言危行；邦無道，危行言孫。」

行、孫，並去聲。危，高峻也。孫，卑順也。尹氏曰：「君子之持身不可變也，至於言則有時而不敢盡，以避禍也。然則爲國者使士言孫，豈不殆哉？」

Legge譯: The Master said, "When good government prevails in a state, language may be lofty and bold, and actions the same. When bad government prevails, the actionsmay be lofty and bold, but the language may be with some reserve."

Ames/Rosemont譯: The Master said, "When the way prevails be perilously

highminded222 in your speech and conduct; when it does not prevail, be perilouslyhighminded in your conduct, but be prudent in what you say."

222 Following D. C. Lau (1992).

五. 子曰：「有德者，必有言。有言者，不必有德。仁者，必有勇。勇者，不必有仁。」

子曰：「有德者必有言，有言者不必有德；仁者必有勇，勇者不必有仁。」有德者，和順積中，英華發外。能言者，或便佞口給而已。仁者，心無私累，見義必爲。勇者，或血氣之強而已。尹氏曰「有德者必有言，徒能言者未必有德也。仁者志必勇，徒能勇者未必有仁也。」

Legge譯: The Master said, "The virtuous will be sure to speak correctly, but thosewhose speech is good may not always be virtuous. Men of principle are sure to be


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bold, but those who are bold may not always be men of principle."

Ames/Rosemont譯:

六. 南宮适問於孔子曰：「羿善射，奡盪

舟，俱不得其死然；禹稷躬稼，而有天下。」夫子不答，南宮适出。子曰：「君子哉若人！尚德哉若人！」

南宮适問於孔子曰：「羿善射，奡盪舟，俱不得其死然；禹稷躬稼，而有天下。」夫子不答，南宮适出。子

曰：「君子哉若人！尚德哉若人！」适，古活反。羿，音詣。奡，五報反。盪，土浪反。南宮适，即南容也。羿，有窮之君，善射，滅夏后相而篡其位。其臣寒浞又殺羿而代之。奡，春秋傳作「澆」，浞之子也，力能陸地行舟，後爲夏后少康所誅。禹平水土暨稷播種，身親稼穡之事。禹受舜禪而有天下，稷之後至周武王亦有天下。适之意蓋以羿奡比當世之有權力者，而以禹稷比孔子也。故孔子不答。然适之言如此，可謂君子之人，而有尚德之心矣，不可以不與。故俟其出而贊美之。

Legge譯: Nan Gong Kuo, submitting an inquiry to Confucius, said, "Yi was skillful atarchery, and Ao could move a boat along upon the land, but neither of them died a

natural death. Yu and Ji personally wrought at the toils of husbandry, and they became possessors of the kingdom." The Master made no reply; but when Nan Gong Kuowent out, he said, "A superior man indeed is this! An esteemer of virtue indeed isthis!"

Ames/Rosemont譯: Nangong Kuo asked Confucius, "How is it that Yi was a master ( shan 善) at archery and Ao was strong enough to push a boat on dry land, and yet

both met an unnatural end, while Yu and Ji personally farmed the land, and yet came

to rule the world?"224

At the time, the Master did not reply, but after Nangong Kuo's departure, he remarked,"There is an exemplary person ( junzi 君子)! There is someone who really esteems

excellence (de 德)."225

224 This reference to personally engaging in farming is a counterweight to other passages in which Confucius seems to denigrate such occupations.225 This passage illustrates the one that precedes it. Yong 勇, often translated as"courage," but more properly "boldness," by itself is not virtue.


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七. 子曰：「君子而不仁者有矣夫，未有小人而仁者也。」

孔子께서 말씀하셨다. "君子로서 仁하지 못한 자는 있어도 小人으로서 仁한 자는 있지 않다."

子曰：「君子而不仁者有矣夫，未有小人而仁者也。」夫，音扶。謝氏曰：「君子志於仁矣，然毫忽之間，心不在焉，則未免爲不仁也。」

謝良佐가 말하였다. "君子는 仁에 뜻을 둔다. 그러나 잠깐 사이에 마음이 仁에있지 않으면 不仁이 됨을 면치 못한다.

Legge譯: The Master said, "Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous."

Ames/Rosemont譯: The Master said, "There have been occasions on which anexemplary person ( junzi 君子) fails to act in an authoritative manner (ren 仁), but

there has never been an instance of a petty person being able to act authoritatively." 226

226 Compare 12.24 [ctext.org/analects/yan-yuan]顏淵 24曾子曰君子以文會友以友輔仁 The philosopher Zeng said, "The superior man on grounds of culture meets withhis friends, and by friendship helps his virtue."

八. 子曰：「愛之，能勿勞乎？忠焉，能勿誨乎？」

子曰：「愛之，能勿勞乎？忠焉，能勿誨乎？」蘇氏曰：「愛而勿勞，禽犢之愛也；忠而勿誨，婦寺之忠也。愛而知勞之，則其爲愛也深矣；忠而知誨之，則其爲忠也大矣。」

Legge譯: The Master said, "Can there be love which does not lead to strictness withits object? Can there be loyalty which does not lead to the instruction of its object?"

Ames/Rosemont譯:

九. 子曰：「爲命：裨諶草創之，世叔討論之，行人子羽脩飾之，東里子產潤色

之。」

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子曰：「爲命：裨諶草創之，世叔討論之，行人子羽脩飾之，東里子產潤色之。」裨，婢之反。諶，時林反。裨諶以下四人，皆鄭大夫。草，略也。創，造也，謂造爲草斓也。世叔，游吉也，春秋傳作子太叔。討，尋究也。論，講議也。行人，掌使之官。子羽，公孫揮也。脩飾，謂增損之。東里地名，子產所居也。潤色，謂加以文采也。鄭國之爲辭命，必更此四賢之手而成，詳審精密，各盡所長。是以應對諸侯，鮮有敗事。孔子言此，蓋善之也。

Legge譯: The Master said, "In preparing the governmental notifications, Pi Shen firstmade the rough draft; Shi Shu examined and discussed its contents; Zi Yu, themanager of foreign intercourse, then polished the style; and, finally, Zi Chan of DongLi gave it the proper elegance and finish."

Ames/Rosemont譯:

十. 或問子產。子曰：「惠人也。」問子西。

曰：「彼哉！彼哉！」問管仲。曰：「人也。奪伯氏駢邑三百，飯疏食，沒齒，

無怨言。」

或問子產。子曰：「惠人也。」子產之政，不專於寬，然其心則

一以愛人爲主。故孔子以爲惠人，蓋舉其重而言也問子西。曰：「彼哉！彼哉！」子西，楚公子申，能遜楚國，立昭王，而改紀其政，亦賢大夫也。然不能革其僭王之號。昭王欲用孔子，又沮止之。其後卒召白公以致禍

亂，則其爲人可知矣。彼哉者，外之之辭。問管仲。曰：「人也。奪伯氏駢邑三百，飯疏食，沒齒無怨言。」人也，猶言此人也。伯氏，齊大夫。駢邑，地名。齒，年也。蓋桓公奪伯氏之邑以與管仲，伯氏自知己罪，而心服管仲之功，故窮約以終身而無怨言。荀卿所謂「與之書社三百，而富人莫之敢拒」者，即此事也。或問：「管仲子產孰優？」曰：「管仲之德，不勝其才。子產之才，不勝其德。然於聖人之學，則概乎其未有聞

也。」

Legge譯: Some one asked about Zi Chan. The Master said, "He was a kind man." Heasked about Zi Xi. The Master said, "That man! That man!" He asked about GuanZhong. "For him," said the Master, "the city of Pian, with three hundred families, wastaken from the chief of the Bo family, who though to the end of his life he had onlycoarse rice to eat did not utter a murmuring word."

Ames/Rosemont譯:


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十一. 子曰：「貧而無怨難，富而無驕易。」

子曰：「貧而無怨難，富而無驕易。」易，去聲。處貧難，處富易，人之常情。然人當勉其難，而不可忽其易也。

Legge譯: The Master said, "To be poor without murmuring is difficult. To be rich

without being proud is easy."

Ames/Rosemont譯:

十二. 子曰：「孟公綽，爲趙魏老則優，不可以爲滕薛大夫。」

子曰：「孟公綽爲趙魏老則優，不可以爲滕薛大夫。」公綽，魯大夫。趙魏，晉卿之家。老，家臣之長。大家勢重，而無諸侯之事；家老望尊，而無官守之責。優，有餘也。滕薛，二國名。大夫，任國政者。滕

薛國小政繁，大夫位高責重。然則公綽蓋廉靜寡欲，而短於才者也。胡氏 1曰：「知之弗豫，枉其才而用之，則爲棄人矣。此君子所以患不知人也。言此，則孔子之用人可知矣。」

1 胡氏 :清仿宋大字本作「楊氏」。

Legge譯: The Master said, "Meng Gong Chuo is more than fit to be chief officer inthe families of Zhao and Wei, but he is not fit to be great officer to either of the StatesTeng or Xue."

Ames/Rosemont譯:

十三. 子路問成人。子曰：「若臧武仲之知，公綽之不欲，卞莊子之勇，冉求之藝，

文之以禮樂，亦可以爲成人矣。」曰：「今之成人者何必然？見利思義，見危授命，久要不忘平生之言，亦可以爲成人矣。」


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子路問成人。子曰：「若臧武仲之知，公綽之不欲，卞莊子之勇，冉求之藝，文之以禮樂，亦可以爲成人矣。」知，去聲。成人，猶言全人。武仲，魯大夫，名紇。莊子，魯卞邑大夫。言兼此四子之長，則知足以窮理，廉足以養心，勇足以力行，藝足以泛應，而又節之以禮，和之以樂，使德成於內，而文見乎外。則材全德備，渾然不見一善成名之跡；中正和樂，粹然無復偏倚駁雜之蔽，而其爲人也亦成矣。然亦之爲言，非其至者，蓋就子路之所可及而語之也。若論其至，則非聖人之

盡人道，不足以語此曰：「今之成人者何必然？見利思義，見危授命，久要不忘平生之言，亦可以爲成人矣。」復加「曰」字者，既答而復言也。授命，言不愛其生，持以與人也。久要，舊約也。平生，平日也。有是忠信之實，則雖其才知禮樂有所未備，亦可以爲成人之次也。程子曰：「知之明，信之篤，行之果，天下之達德也。若孔子所謂成人，亦不出此三者。武仲，知也；公綽，仁也；卞莊子，勇也；冉求，藝也。須是合此四人之能，文之以禮樂，亦可以爲成人矣。然而論其大成，則不止於此。若今之成人，有忠信而不及於禮樂，則又其次者也。」又曰：「臧武仲之知，非正也。若文之以禮樂，則無不正矣。」又曰：「語成人之名，非聖人孰

能之？孟子曰：『惟聖人然後可以踐形。』如此方可以稱成人之名。」胡氏曰「今之成人以下，乃子路之言。蓋不復聞斯行之之勇，而有終身誦之之固矣。未詳是否？」

Legge譯: Zi Lu asked what constituted a COMPLETE man. The Master said,"Suppose a man with the knowledge of Zang Wu Zhong, the freedom fromcovetousness of Gong Chuo, the bravery of Zhuang of Bian, and the varied talents of Ran Qiu; add to these the accomplishments of the rules of propriety and music - such aone might be reckoned a COMPLETE man." He then added, "But what is thenecessity for a complete man of the present day to have all these things? The man,

who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends - such a man may be reckoned a COMPLETE man."

Ames/Rosemont譯:

十四. 子問公叔文子於公明賈曰：「信乎夫子不言、不笑、不取乎？」公明賈對曰：

「以告者過也。夫子時然後言，人不厭其言；樂然後笑，人不厭其笑；義然後取，人不厭其取。」子曰：「其然，豈其然乎？」


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子問公叔文子於公明賈曰：「信乎夫子不言、不笑、不取乎？」公叔文子，衛大夫公孫拔也。公明姓，賈名，亦衛人。文子爲人，其詳不可知，然必廉靜之士，故當時以三者稱之。公明賈對曰：「以告者過也。夫子時然後言，人不厭其言；樂然後笑，人不厭其笑；義然後取，人不厭其取。」子曰：「其然，豈其然乎？」厭者，苦其多而惡之之辭。事適其可，則人不厭，而不覺其有是矣。是以稱之或過，而以爲不言、不笑、不取也。然此言也，非禮義充溢於中，得時措之宜者不能。文子雖賢，疑未及此，但君子與人爲善，不欲正言其非也。故曰「其然豈其然乎」，蓋疑之也。

Legge譯: The Master asked Gong Ming Jia about Gong Ming Wen, saying, "Is it truethat your master speaks not, laughs not, and takes not?" Gong Ming Jia replied, "Thishas arisen from the reporters going beyond the truth. My master speaks when it is thetime to speak, and so men do not get tired of his speaking. He laughs when there isoccasion to be joyful, and so men do not get tired of his laughing. He takes when it isconsistent with righteousness to do so, and so men do not get tired of his taking." The

Master said, "So! But is it so with him?"

Ames/Rosemont譯:

十五. 子曰：「臧武仲以防求爲後於魯，雖曰不要君，吾不信也。」

子曰：「臧武仲以防求爲後於魯，雖曰不要君，吾不信也。」要，平聲。防，地名，武仲所封邑也。要，有挾而求也。武仲得罪奔邾，自邾如防，使請立後而避邑。以示若不得請，則將據邑以叛，是要君也。范氏曰：「要君者無上，罪之大者也。武仲之邑，受之於君。得罪出奔，則立後在君，非己所得專也。而據邑以請，由其好知而不好學也。」楊氏曰：「武仲卑辭請後，其跡非要君者，而意實要之。夫子之言，亦春秋誅意之法也。」

Legge譯: The Master said, "Zang Wu Zhong, keeping possession of Fang, asked of the duke of Lu to appoint a successor to him in his family. Although it may be said

that he was not using force with his sovereign, I believe he was."

Ames/Rosemont譯:

十六. 子曰：「晉文公譎而不正，齊桓公正而不譎。」


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子曰：「晉文公譎而不正，齊桓公正而不譎。」譎，古穴反。晉文公，名重耳。齊桓公，名小白。譎，詭也。二公皆諸侯盟主，攘夷狄以尊周室者也。雖其以力假仁，心皆不正，然桓公伐楚，仗義執言，不由詭道，猶爲彼善於此。文公則伐衛以致楚，而陰謀以取勝，其譎甚矣。二君他事亦多類此，故夫子言此以發其隱。

Legge譯: The Master said, "The duke Wen of Jin was crafty and not upright. The dukeHuan of Qi was upright and not crafty."

Ames/Rosemont譯:

十七. 子路曰：「桓公殺公子糾，召忽死之，管仲不死。」曰：「未仁乎？」子曰：「桓公九合諸侯，不以兵車，管仲之力也。

如其仁！如其仁！」

子路曰：「桓公殺公子糾，召忽死之，管仲不死。」曰：「未仁乎？」糾，居黝反。召，音邵。按春秋傳，齊襄公無道，鮑叔牙奉公子小白奔莒。及無知弒襄公，管夷吾召忽奉公子糾奔魯。魯人納之，未克，而小白入，是爲桓公。使魯殺子糾而請管召，召忽死之，管仲請囚。鮑

叔牙言於桓公以爲相。子路疑管仲忘君事讎，忍心害理，不得爲仁也。子

曰：「桓公九合諸侯，不以兵車，管仲之力也。如其仁！如其仁！」九，春秋傳作「糾」，督也，古字通用。不以兵車，言不假威力也。如其仁，言誰如其仁者，又再言以深許之。蓋管仲雖未得爲仁人，而其利澤及人，則有仁之功矣。

Legge譯: Zi Lu said, "The duke Huan caused his brother Jiu to be killed, when ShaoHu died with his master, but Guan Zhong did not die. May not I say that he waswanting in virtue?" The Master said, "The Duke Huan assembled all the princestogether, and that not with weapons of war and chariots - it was all through theinfluence of Guan Zhong. Whose beneficence was like his? Whose beneficence was

like his?"

Ames/Rosemont譯:

十八. 子貢曰：「管仲非仁者與？桓公殺公子糾，不能死，又相之。」子曰：「管仲相


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桓公，霸諸侯，一匡天下，民到于今受

其賜。微管仲，吾其被髮左衽矣。豈若

匹夫匹婦之爲諒也，自經於溝瀆，而莫

之知也。」子貢曰：「管仲非仁者與？桓公殺公子糾，不能死，又相之。」與，平聲。相，去聲。○子貢意不死猶可，相之則已甚矣子曰：「管仲相桓公，霸諸侯，一匡天下，民到于今受其賜。微管仲，吾其被髮左衽矣。被，皮寄反。衽，而審反。霸，與伯同，長也。匡，正也。尊周室，攘夷狄，皆所以正天下也。微，無也。衽，衣

衿也。被髮左衽，夷狄之俗也。豈若匹夫匹婦之爲諒也，自經於

溝瀆而莫之知也。」諒，小信也。經，縊也。莫之知，人不知也。後漢書引此文，莫字上有人字。程子曰：「桓公，兄也。子糾，弟也。仲私於所事，輔之以爭國，非義也。桓公殺之雖過，而糾之死實當。仲始與之同謀，遂與之同死，可也；知輔之爭爲不義，將自免以圖後功亦可也。故聖人不責其死而稱其功。若使桓弟而糾兄，管仲所輔者正，桓奪其國而殺之，則管仲之與桓，不可同世之讎也。若計其後功而與其事桓，聖人之言，無乃害義之甚，啟萬世反覆不忠之亂乎？如唐之王珪魏徵，不死建成之難，而從太宗，可謂害於義矣。後雖有功，何足贖哉？」愚謂管仲有功而無罪，故聖人獨稱其功；王魏先有罪而後有功，則不以相掩可也。

Legge譯: Zi Gong said, "Guan Zhong, I apprehend, was wanting in virtue. When theDuke Huan caused his brother Jiu to be killed, Guan Zhong was not able to die withhim. Moreover, he became prime minister to Huan." The Master said, "Guan Zhongacted as prime minister to the duke Huan, made him leader of all the princes, andunited and rectified the whole kingdom. Down to the present day, the people enjoy thegifts which he conferred. But for Guan Zhong, we should now be wearing our hair unbound, and the lappets of our coats buttoning on the left side. Will you require fromhim the small fidelity of common men and common women, who would commitsuicide in a stream or ditch, no one knowing anything about them?"

Ames/Rosemont譯:

十九. 公叔文子之臣大夫僎，與文子同升諸

公。子聞之曰：「可以爲文矣。」

公叔文子之臣大夫僎，與文子同升諸公。僎，士免反。臣，家


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臣。公，公朝。謂薦之與己同進爲公朝之臣也。子聞之曰：「可以爲文矣。」文者，順理而成章之謂。謚法亦有所謂錫民爵位曰文者。○洪氏曰：「家臣之賤而引之使與己並，有三善焉：知人，一也；忘己，二也；事君，三也。」

Legge譯: The great officer, Xian, who had been family minister to Gong Ming Wen,ascended to the prince's court in company with Wen. The Master, having heard of it,

said, "He deserved to be considered WEN (the accomplished)."

Ames/Rosemont譯:

二十. 子言衛靈公之無道也，康子曰：「夫如是，奚而不喪？」孔子曰：「仲叔圉治賓

客，祝鮀治宗廟，王孫賈治軍旅。夫如

是，奚其喪？」

子言衛靈公之無道也，康子曰：「夫如是，奚而不喪？」夫，音扶。喪，去聲。喪，失位也。孔子曰：「仲叔圉治賓客，祝鮀治宗廟，王孫賈治軍旅。夫如是，奚其喪？」仲叔圉，即孔文子也。三人皆衛臣，雖未必賢，而其才可用。靈公用之，又各當其才。尹氏曰「衛靈公之無道宜喪也，而能用此三人，猶足以保其國，而況

有道之君，能用天下之賢才者乎？詩曰：『無競維人，四方其訓之。』」

Legge譯: The Master was speaking about the unprincipled course of the duke Ling of Wei, when Qi Kang said, "Since he is of such a character, how is it he does not lose hisstate?" Confucius said, "The Zhong Shu Yu has the superintendence of his guests andof strangers; the litanist, Tuo, has the management of his ancestral temple; and WangSun Jia has the direction of the army and forces - with such officers as these, howshould he lose his state?"

Ames/Rosemont譯:

二十一. 子曰：「其言之不怍，則爲之也難。」

子曰：「其言之不怍，則爲之也難。」大言不慚，則無必爲之志，而不自度其能否矣。欲踐其言，豈不難哉？

Legge譯: The Master said, "He who speaks without modesty will find it difficult tomake his words good."


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Ames/Rosemont譯:

二十二. 陳成子弒簡公。孔子沐浴而朝，告於哀

公曰：「陳恆弒其君，請討之。」公曰：

「告夫三子！」孔子曰：「以吾從大夫之後，不敢不告也。君曰『告夫三子』者。」之三子告，不可。孔子曰：「以吾從大夫之後，不敢不告也。」

陳成子弒簡公。成子，齊大夫，名恆。簡公，齊君，名壬。事在春秋哀公十四年。孔子沐浴而朝，告於哀公曰：「陳恆弒其君，請討之。」朝，音潮。是時孔子致仕居魯，沐浴齊戒以告君，重其事而不敢忽也。臣弒其君，人倫之大變，天理所不容，人人得而誅之，況鄰國乎？故

夫子雖已告老，而猶請哀公討之。公曰：「告夫三子！」夫，音扶，下「告夫」同。三子，三家也。時政在三家，哀公不得自專，故使孔子告之。

孔子曰：「以吾從大夫之後，不敢不告也。君曰『告夫三子』者。」孔子出而自言如此。意謂弒君之賊，法所必討。大夫謀國，義所當告。君乃不能自命三子，而使我告之邪？

之三子告，不可。孔子曰：「以吾從大夫之後，不敢不告也。」以君命往告，而三子魯之強臣，素有無君之心，實與陳氏聲勢相倚，故沮其謀。而夫子復以此應之，其所以警之者深矣。〇程子曰：「左氏記孔子之言曰：『陳恆弒其君，民之不予者半。以魯之眾，加齊之半，可克也。』此非孔子之言。誠若此言，是以力不以義也。若孔子之志，必將正名其罪，上告天子，下告方伯，而率與國以討之。至於所以勝齊者，孔子之餘事也，豈計魯人之眾寡哉？當是時，天下之亂極矣，因是足以正之，周室其復興乎？魯之君臣，終不從之，可勝惜哉！」〇胡氏曰「春秋之法，弒君之賊，人得而討之。仲尼此舉，先發後聞可也。」

陳成子가 簡公을 弑害하자. 成子는 齊나라 大夫이니 이름이 恒이고, 簡公은 齊나라 君主이니 이름이 壬이다. 이 일이 哀公 14年條에 나

와 있다. 孔子께서 沐浴하고 朝會하시어 哀公에게 아뢰셨다. "陳恒이 君主를 弑害하였으니, 討伐하소서." 이때에 공자께서 致仕하고 魯나라에 계셨다. 沐浴齋戒하고 君主에게 아뢴 것은 이 일을중히 여겨 감히 疏忽히 하지 못하신 것이다. 臣下가 君主를 弑害함은 人倫의큰 變故이다. 天理에 용납될 수 없는 것이니, 사람마다 모두 그를 주벌할 수 있는데 하물며 이웃나라이겠는가. 그러므로 夫子께서 비록 이미 告老하셨는데도


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오히려 哀公에게 討伐하기를 청하신 것이다. 哀公이 말하였다. "저三子에게 말하라." 삼자는 삼가이니, 이때 정권이 삼가에게 있어서 애공이 마음대로 할 수 없었다. 그러므로 공자로 하여금 말씀하게 한 것이다. 孔子께서 말씀하셨다. "내가 大夫의 뒤(末席)를 따랐기때문에 감히 아뢰지 않을 수 없었는데, 군주께서 저 三子에게 말하라고 하시는구나." 孔子께서 밖으로 나와 스스로 말씀하기를 이와 같이 하신 것이다. 공자의 뜻은 군주를 시해한 逆賊은 법에 반드시 討伐해야 할 것이다. 大夫는 國事를 도모하니 의리상 마땅히 아뢰어야 하는데, 군주께서 마침내 직접 三家에게 명령하지 못하시고 나로 하여금 말하게 하

시는가라고 하신 것이다. 三子에게 가서 말씀하셨는데 不可하다고 하니, 孔子께서 말씀하셨다. "내가 大夫의 되를 따랐기 때문에 감히 말하지 않을 수 없었다." 군주의 명령으로가서 말씀하였으나 三家는 魯나라의 强盛한 신하로 본래 임금을 무시하는 마음이 있어서 실로 陳氏와 聲勢가 서로 의지하였다. 그러므로 그 계책을 저지한것인데, 夫子께서 다시 이 말씀으로 응하셨으니, 경계하심이 깊다.

〇程子(伊川)가 말씀하였다. "左氏가 孔子의 말씀을 기록하기를 ‘陳恒이 그 君主를 시해함에 齊나라의 百姓들 중에 편들어 주지 않은 자가 반이나 되니. 魯나라의 무리에다가 齊나라의 반을 보태면 이길 수 있습니다.’ 하였는데. 이는孔子의 말씀이 아니다. 만일 이 말과 같다면 이는 힘으로 한 것이요 義理로 한것이 아니다. 孔子의 뜻으로 말하면 반드시 장차 그 죄를 바로 지칭하여 위로는 天子에게 아뢰고 아래로는 方伯(覇權國)에게 말씀해서 與國(동맹국)을 거느리고 토벌하셨을 것이니. 齊나라를 이길 수 있는가에 대해서는 孔子의 餘事(부차적인 일)이니. 어찌 魯나라 사람의 많고 적음을 계산하셨겠는가. 이 때를당하여 天下의 극에 달하였다. 이로 인하여 바로잡았으면 周나라 王室이 다시부흥할 수 있었을 것이다. 그런데 魯나라의 君臣들이 끝내 따르지 않았으니.애석함을 이루 다 말할 수 있겠는가."

〇胡氏(胡寅)가 말하였다. "의 法에 君主를 시해한 逆賊은 사람마다 모듀 토벌할 수 있으니, 공자의 이 일은 먼저 토벌하고 뒤에 天子에게 아뢰는 것이 可하다."

Legge譯: Chen Cheng murdered the duke Jian of Qi. Confucius bathed, went to courtand informed the duke Ai, saying, "Chen Heng has slain his sovereign. I beg that youwill undertake to punish him." The duke said, "Inform the chiefs of the three familiesof it." Confucius retired, and said, "Following in the rear of the great officers, I did notdare not to represent such a matter, and my prince says, 'Inform the chiefs of the threefamilies of it.'" He went to the chiefs, and informed them, but they would not act.

Confucius then said, "Following in the rear of the great officers, I did not dare not torepresent such a matter."

Ames/Rosemont譯: Chen Chengzi assassinated Duke Jian. Confucius havingcleansed himself ceremonially went to court and reported to Duke Ai, saying, "ChenChengzi has assassinated his lord. I implore you to send an army to punish him."

The duke replied, "Report this to the heads of the Three Families."

The Master on withdrawing said, "Ranking below the high ministers, I had no choice but to report this. And the duke said to me, 'Report this to the heads fo the Three


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Families.'"

On going to the heads of the Three Families and reporting this, they refused his petition. Confucius siad, "Ranking below the high ministers, I had no choice but to

report this to you."235

235 For this event, see the Zuo Commentary to the Spring and Autumn Annals Ai 14

(compare Legge V:840):

On the day jiawu, Chen Heng of Qi assassinated his ruler Ren at Shuzhou.Confucius fasted for three days, and then petitioned three times that Qi beattacked. The duke replied to him, "It is long since that Lu has beenweakened by Qi, so if we were to attack them, what do you think wouldhappen?"Chen Heng has assassinated his ruler," responded Confucius, "and half of the people of Qi are disaffected. With the Lu forces augmenting this half of the Qi population, Lu can take the victory.You go and report this to the Ji Sun clan," said the duke. Confucius took

his leave. and said to someone, "Having held rank below the high officialsat court, I had no choice but to speak up.甲午，齊陳恆弒其君壬于舒州，孔丘三日齊，而請伐齊，三，公曰，魯爲齊弱久矣，子之伐之，將若之何，對曰，陳恆弒其君，民之不與者半，以魯之眾，加齊之半，可克也，公曰，子告季孫，孔子辭，退而告人曰，吾以從大夫之後也，故不敢不言。

二十三. 子路問事君。子曰：「勿欺也，而犯

之。」

子路問事君。子曰：「勿欺也，而犯之。」犯，謂犯顏諫爭。范氏曰：「犯非子路之所難也，而以不欺爲難。故夫子教以先勿欺而後犯也。」

Legge譯: Zi Lu asked how a ruler should be served. The Master said, "Do not imposeon him, and, moreover, withstand him to his face."

Ames/Rosemont譯:

二十四. 子曰：「君子上達，小人下達。」

子曰：「君子上達，小人下達。」君子循天理，故日進乎高明；小人殉人欲，故日究乎汙下。


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Legge譯: The Master said, "The progress of the superior man is upwards; the progressof the mean man is downwards."

Ames/Rosemont譯:

二十五. 子曰：「古之學者爲己，今之學者爲

人。」

子曰：「古之學者爲己，今之學者爲人。」爲，去聲。程子曰：「爲己，欲得之於己也。爲人，欲見知於人也。」程子曰：「古之學者爲己，其終至於成物。今之學者爲人，其終至於喪己。」愚按：聖賢論學者用心得失之際，其說多矣，然未有如此言之切而要者。於此明辨而日省之，則庶乎其不昧於所從矣。

Legge譯: The Master said, "In ancient times, men learned with a view to their ownimprovement. Nowadays, men learn with a view to the approbation of others."

Ames/Rosemont譯:

二十六.蘧伯玉使人於孔子。孔子與之坐而問

焉，曰：「夫子何爲？」對曰：「夫子欲

寡其過而未能也。」使者出。子曰：「使乎！使乎！」

蘧伯玉使人於孔子。使，去聲，下同。蘧伯玉，衛大夫，名瑗。孔子居衛，嘗主於其家。既而反魯，故伯玉使人來也。孔子與之坐而問焉，曰：「夫子何爲？」對曰：「夫子欲寡其過而未能

也。」使者出。子曰：「使乎！使乎！」與之坐，敬其主以及

其使也。夫子，指伯玉也。言其但欲寡過而猶未能，則其省身克己，常若不及之意可見矣。使者之言愈自卑約，而其主之賢益彰，亦可謂深知君子之心，而善於辭令者矣。故夫子再言使乎以重美之。按莊周稱「伯玉行年五十而知四十九年之非」。又曰：「伯玉行年六十而六十化。」蓋其進德之功，老而不倦。是以踐履篤實，光輝宣著。不惟使者知之，而夫子亦信之也。

Legge譯: Qu Bo sent a messenger with friendly inquiries to Confucius. Confucius satwith him, and questioned him. "What," said he! "is your master engaged in?" Themessenger replied, "My master is anxious to make his faults few, but he has not yetsucceeded." He then went out, and the Master said, "A messenger indeed! A


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messenger indeed!"

Ames/Rosemont譯:

二十七. 子曰：「不在其位，不謀其政。」曾子

曰：「君子思不出其位。」子曰：「不在其位，不謀其政。」重出。

Legge譯: The Master said, "He who is not in any particular office has nothing to dowith plans for the administration of its duties." The philosopher Zeng said, "Thesuperior man, in his thoughts, does not go out of his place."

Ames/Rosemont譯:

二十八. 子曰：「君子恥其言而過其行。」

子曰：「君子恥其言而過其行。」行，去聲。恥者，不敢盡之意。過者，欲有餘之辭。

Legge譯: The Master said, "The superior man is modest in his speech, but exceeds inhis actions."

Ames/Rosemont譯:

二十九. 子曰：「君子道者三，我無能焉：仁者不憂，知者不惑，勇者不懼。」子貢曰：「夫子自道也。」

子曰：「君子道者三，我無能焉：仁者不憂，知者不惑，勇者不懼。」知，去聲。自責以勉人也。子貢曰：「夫子自道也。」道，言也。自道，猶云謙辭。尹氏曰：「成德以仁爲先，進學以知爲先。故夫子之言，其序有不同者以此。」

Legge譯: The Master said, "The way of the superior man is threefold, but I am notequal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold,he is free from fear." Zi Gong said, "Master, that is what you yourself say."


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Ames/Rosemont譯:

三十. 子貢方人。子曰：「賜也賢乎哉？夫我則不暇。」

子貢方人。子曰：「賜也賢乎哉？夫我則不暇。」夫，音扶。方，比也。乎哉，疑辭。比方人物而較其短長，雖亦窮理之事。然專務爲此，則心馳於外，而所以自治者疏矣。故褒之而疑其辭，復自貶以深抑之。謝氏曰：「聖人責人，辭不迫切而意已獨至如此。」

Legge譯: Zi Gong was in the habit of comparing men together. The Master said, "Cimust have reached a high pitch of excellence! Now, I have not leisure for this."

Ames/Rosemont譯:

三十一. 子曰：「不患人之不己知，患其不能也。」

子曰：「不患人之不己知，患其不能也。」凡章指同而文不異者，一言而重出也。文小異者，屢言而各出也。此章凡四見，而文皆有異。則聖人於此一事，蓋屢言之，其丁寧之意亦可見矣。

Legge譯: The Master said, "I will not be concerned at men's not knowing me; I will be concerned at my own want of ability."

Ames/Rosemont譯:

三十二. 子曰：「不逆詐，不億不信。抑亦先覺

者，是賢乎！」Legge譯: The Master said, "He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily(when they occur) - is he not a man of superior worth?"

Ames/Rosemont譯:


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三十三. 微生畝謂孔子曰：「丘何爲是栖栖者與？無乃爲佞乎？」孔子曰：「非敢爲佞

也，疾固也。」

Legge譯: Wei Sheng Mu said to Confucius, "Qiu, how is it that you keep roostingabout? Is it not that you are an insinuating talker? Confucius said, "I do not dare to

play the part of such a talker, but I hate obstinacy."

Ames/Rosemont譯:

三十四. 子曰：「驥不稱其力，稱其德也。」

Legge譯: The Master said, "A horse is called a Ji, not because of its strength, but because of its other good qualities."

Ames/Rosemont譯:

三十五. 或曰：「以德報怨，何如？」子曰：「何以報德？以直報怨，以德報德。」

Legge譯: Some one said, "What do you say concerning the principle that injuryshould be recompensed with kindness?" The Master said, "With what then will yourecompense kindness? Recompense injury with justice, and recompense kindness withkindness."

Ames/Rosemont譯:

三十六. 子曰：「莫我知也夫！」子貢曰：「何爲其莫知子也？」子曰：「不怨天，不尤人。下學而上達。知我者，其天乎！」

Legge譯: The Master said, "Alas! there is no one that knows me." Zi Gong said,"What do you mean by thus saying - that no one knows you?" The Master replied, "Ido not murmur against Heaven. I do not grumble against men. My studies lie low, and


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my penetration rises high. But there is Heaven - that knows me!"

Ames/Rosemont譯:

三十七. 公伯寮愬子路於季孫。子服景伯以告，

曰：「夫子固有惑志於公伯寮，吾力猶能肆諸市朝。」子曰：「道之將行也與？命也。道之將廢也與？命也。公伯寮其如命何！」

Legge譯: The Gong Bo Liao, having slandered Zi Lu to Ji Sun, Zi Fu Jing Bo

informed Confucius of it, saying, "Our master is certainly being led astray by theGong Bo Liao, but I have still power enough left to cut Liao off, and expose his corpsein the market and in the court." The Master said, "If my principles are to advance, it isso ordered. If they are to fall to the ground, it is so ordered. What can the Gong BoLiao do where such ordering is concerned?"

Ames/Rosemont譯:

三十八. 子曰：「賢者辟世，其次辟地，其次辟

色，其次辟言。」子曰：「作者七人矣。」

Legge譯: The Master said, "Some men of worth retire from the world. Some retirefrom particular states. Some retire because of disrespectful looks. Some retire becauseof contradictory language." The Master said, "Those who have done this are sevenmen."

Ames/Rosemont譯:

三十九. 子路宿於石門。晨門曰：「奚自？」子路曰：「自孔氏。」曰：「是知其不可而爲之者與？」


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Legge譯: Zi Lu happening to pass the night in Shi Men, the gatekeeper said to him,"Whom do you come from?" Zi Lu said, "From Mr. Kong." "It is he, is it not?" saidthe other, "who knows the impracticable nature of the times and yet will be doing inthem."

Ames/Rosemont譯:

四十. 子擊磬於衛。有荷蕢而過孔氏之門者，曰：「有心哉！擊磬乎！」既而曰：「鄙

哉！硜硜乎！莫己知也，斯己而已矣。

深則厲，淺則揭。」子曰：「果哉！末之

難矣。」

Legge譯: The Master was playing, one day, on a musical stone in Wei, when a man,carrying a straw basket, passed door of the house where Confucius was, and said, "Hisheart is full who so beats the musical stone." A little while after, he added, "Howcontemptible is the one-ideaed obstinacy those sounds display! When one is taken nonotice of, he has simply at once to give over his wish for public employment. 'Deepwater must be crossed with the clothes on; shallow water may be crossed with theclothes held up.'" The Master said, "How determined is he in his purpose! But this isnot difficult!"

Ames/Rosemont譯:

四十一. 子張曰：「《書》云：『高宗諒陰，三年不言。』何謂也？」子曰：「何必高宗，古之人皆然。君薨，百官總己以聽於冢

宰，三年。」Legge譯: Zi Zhang said, "When the Shu says that Gao Zong, while observing theusual imperial mourning, was for three years without speaking, what is meant bythis?" The Master said, "Why must Gao Zong be referred to as an example of this?The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years."

Ames/Rosemont譯:


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四十二. 子曰：「上好禮，則民易使也。」

Legge譯: The Master said, "When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service."

Ames/Rosemont譯:

四十三. 子路問君子。子曰：「脩己以敬。」曰：「如斯而已乎？」曰：「脩己以安人。」曰：「如斯而已乎？」曰：「脩己以安百姓。脩己以安百姓，堯舜其猶病諸！」

Legge譯: Zi Lu asked what constituted the superior man. The Master said, "Thecultivation of himself in reverential carefulness." "And is this all?" said Zi Lu. "Hecultivates himself so as to give rest to others," was the reply. "And is this all?" againasked Zi Lu. The Master said, "He cultivates himself so as to give rest to all the

people. He cultivates himself so as to give rest to all the people - even Yao and Shunwere still solicitous about this."

Ames/Rosemont譯:

四十四. 原壤夷俟。子曰：「幼而不孫弟，長而無述焉，老而不死，是爲賊！」以杖叩其脛。

Legge譯: Yuan Rang was squatting on his heels, and so waited the approach of theMaster, who said to him, "In youth not humble as befits a junior; in manhood, doingnothing worthy of being handed down; and living on to old age - this is to be a pest."With this he hit him on the shank with his staff.

Ames/Rosemont譯:

四十五. 闕黨童子將命。或問之曰：「益者與？」子曰：「吾見其居於位也，見其與先生


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並行也。非求益者也，欲速成者也。」

Legge譯: A youth of the village of Que was employed by Confucius to carry themessages between him and his visitors. Some one asked about him, saying, "I supposehe has made great progress." The Master said, "I observe that he is fond of occupyingthe seat of a full-grown man; I observe that he walks shoulder to shoulder with his

elders. He is not one who is seeking to make progress in learning. He wishes quicklyto become a man."

Ames/Rosemont譯:

the analects _ xian wen - chinese text project

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