季氏篇第十六

 

 

季氏篇第十六

 

 

【原文】

16·1 季氏将伐颛臾(1)。冉有、季路见于孔子曰：“季氏将有事(2)于颛臾。”孔子曰：“求！无乃尔是过与？夫颛臾，昔者先王以为东蒙主(3)，且在城邦之中矣，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(4)有言曰：‘陈力就列(5)，不能者止。’危而不持，颠而不扶，则将焉用彼相(6)矣？且尔言过矣，虎兕(7)出于柙(8)，龟玉毁于椟(9)中，是谁之过与？”冉有曰：“今夫颛臾，固而近于费(10)。今不取，后世必为子孙忧。”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(11)。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；而谋动干戈于邦内。吾恐季孙之忧，不在颛臾，而在萧墙(12)之内也。”

 

【注释】

(1)颛臾：读“专鱼”，鲁国的附属国，在今山东省费县西。

(2)有事：有军事行动。

(3)东蒙主：东蒙，蒙山。主，主持祭祀的人。 东蒙山祭祀的主持人。

(4)周任：人名，周代史官。

(5)陈力就列：陈力，发挥能力。根据才能担任职务。

(6)相：盲人的搀扶者，这里指辅助而言。

(7)兕：读“四”，母犀牛。

(8)柙：读“匣”，用以关押野兽的木笼。

(9)椟：读“毒”，匣子。

(10)费：季氏的采邑。

(11)贫、寡：可能有错误，应为寡、贫。

(12)萧墙：影壁墙。指宫廷之内。

 

【白话】

季氏要攻打颛臾，冉有、季路去见孔子说：“季氏快要攻打颛臾了。”孔子说：“冉求，这不是你的错吗？颛臾曾做过先王的东蒙主，而且就在鲁国境内。是鲁国的一部分，为何要打它？”冉有说：“季氏要打的，我二人都不想打。”孔子说：“冉求，有句老话说：‘在其位就要尽其责，不然就辞职’，危险时不支持，跌倒时不搀扶，要你这个助手何用？而且，你还说错了，虎兕跑出笼子，龟玉毁在盒中，是谁的错？”冉有说：“现在颛臾城墙坚固，又离费城很近，现在不夺过来，将来会成为子孙的后患。”孔子说：“冉求，君子痛恨那种不说自己‘想要’，却要找理由辩解的人。我听说有国有家的人，不怕钱少而怕不平均，不怕贫穷而怕不安定。因为，平均了就没有贫穷，大家和睦就感觉不到人少，安定了就没有危险。这样，如果远方的人不服，就用仁政招徕他们；来了之后，就要安抚他们。现在你二人辅助季氏，远人不服却不能招徕他们，国家分崩离析却不能保全，反而想着在国内使用武力，我只怕季孙的危险不在颛臾，而在自己的内部。”

 

【英译】

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，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。”

 

【白话】

孔子说：孔子说：“天下太平时，实权一定都在中央。天下混乱时，实权一定都在地方。实权在省级，天下太平的局面最多能操持十代，再往后，很少有不亡国；实权在地级，天下太平的局面最多操持五代，再往后，很少有不亡国的；县级官员为所欲为，天下太平的局面最多能保持三代，再往后，很少有不亡国的。天下太平，则实权不在地方；天下太平，则百姓不会抱怨社会。”

 

【英译】

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：“禄之去公室五世(1)矣，政逮(2)于大夫四世(3)矣，故夫三桓(4)之子孙微矣。”

 

【注释】

(1)五世：指鲁国宣公、成公、襄公、昭公、定公五世。

(2)逮：及。

(3)四世：指季孙氏文子、武子、平子、桓子四世。

(4)三桓：鲁国伸孙、叔孙、季孙都出于鲁桓公，所以叫三桓。

 

【白话】

孔子说：“鲁国失去大权旁落已经有五代了，实权落在大夫之手已经四代了，所以三桓的子孙也衰微了。”

 

【英译】

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，损者三友。友直，友谅(1)，友多闻，益矣。友便辟(2)，友善柔(3)，友便侫(4)，损矣。”

 

【注释】

(1)谅：诚信。

(2)便辟：惯于走邪道。

(3)善柔：善于和颜悦色骗人。

(4)便侫：惯于花言巧语。

 

【白话】

孔子说：“有益的朋友有三种，有害的朋友有三种。与正直的人交朋友、与诚实的人交朋友、与见多识广的人交朋友，有益处；与走邪门歪道的人交朋友、与谗媚奉迎的人交朋友、与花言巧语的人交朋友，有害处。”

 

【英译】

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：“益者三乐，损者三乐。乐节礼乐(1)，乐道人之善，乐多贤友，益矣。乐骄乐(2)，乐佚(3)游，乐晏乐(4)，损矣。”

 

【注释】

(1)节礼乐：孔子主张用礼乐来节制人。

(2)骄乐：骄纵不知节制的乐。

(3)佚：同“逸”。

(4)晏乐：沉溺于宴饮取乐。

 

【白话】

孔子说：“有益的喜好有三种，有害的喜好有三种。喜好以礼乐调节自己，喜好称道别人的好处，喜好多结交贤德之友，这是有益的。喜好骄奢淫逸，喜欢游手好闲，喜欢大吃大喝，这是有害的。”

 

【英译】

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：“侍于君子有三愆(1)：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(2)。”

 

【注释】

(1)愆：读“千”，过失。

(2)瞽：读“鼓”，盲人。

 

【白话】

孔子说：“奉陪君子有三种过失：不该说的时候就说，这叫急躁；该说的时候不说，这叫隐瞒；不看君子脸色而贸然说话；这叫瞎子。”

 

【英译】

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。”

 

【白话】

孔子说：“君子有三种坏习气要戒除：年轻时，血气未足，要戒色欲；年壮时，血气正旺，要戒争斗；年老时，血气已衰，要戒贪婪。”

 

【英译】

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，畏圣人之言。小人不知天命而不畏也，狎大人，侮圣人之言。”

 

【白话】孔子说：“君子有三件事要敬畏：敬畏大自然、敬畏大人物、敬畏圣人言论。小人不懂自然规律因而也就不敬畏大自然，不尊重大人物，不拿圣人言论当回事。”

 

【英译】

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；学而知之者，次也；困而学之，又其次也；困而不学，民斯为下矣。”

 

【白话】

孔子说：“天生就知道的，是一等人；学习才知道的，是二等人；遇到困难才去学习的，是三等人；遇到困难也不学习的，就是下等人了。”

 

【英译】

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：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。”

 

【白话】

孔子说：“君子有九件事要仔细考虑：看，要考虑是否看清；听，要考虑是否听清；检查自己神情，要考虑是否温和；察看自己容貌，要考虑是否端庄；说话，要考虑是否诚恳；办事，要考虑是否敬业；怀疑，要考虑是否应该求教；愤怒，要考虑是否有后患；获利，要思考是否正当。”

 

【英译】

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：“见善如不及，见不善如探汤。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。”

 

【白话】

孔子说：“看到别人行善， 就觉得不如人家，看到别人作恶，就像把手伸到开水中赶快避开。我见到过这样的人，也听到过这样的话。以隐居避世保持自己的志向，以主持正义实现自己的理想。我听到过这种话，却没有见到过这样的人。”

 

【英译】

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 齐景公有马千驷，死之日，民无德而称焉。伯夷叔齐饿死于首阳之下，民到于今称之。其斯之谓与？

 

【白话】

齐景公有马四千匹，可死的那天，百姓却觉得他没有什么德行值得称颂。伯夷、叔齐饿死在首阳山下，但百姓至今还在称颂他们。人们津津乐道的不就是这件事吗？

 

【英译】

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 陈亢(1)问于伯鱼(2)曰：“子亦有异闻(3)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(4)其子也。”

 

【注释】

(1) 陈亢：亢，读“刚”，即陈子禽。

(2) 伯鱼：孔子的儿子，即孔鲤（前532年-前481年），字伯鱼，因其诞时鲁昭公赐孔子一尾鲤鱼而得名。孔鲤先孔子而亡。

(3) 异闻：这里指不同于对其他学生所讲的内容。 

(4) 远：读“院”，疏远。不亲近，不偏爱。

 

【白话】

陈亢问伯鱼：“你从先生那里听到过什么特殊的教诲吗？”伯鱼回答说：“没有呀。有一次他独自站在堂上，我快步从庭里走过，他说：‘学《诗》了吗？’我回答说：‘没有。’他说：‘不学诗，就不懂得如何说话。’我回去就学《诗》。又有一天，他又独自站在堂上，我快步从庭里走过，他说：‘学礼了吗？’我回答说：‘没有。’他说：‘不学礼就不懂得如何立身。’我回去就学礼。我就听到过他这两次教诲。”陈亢回去高兴地说：“我提一个问题，得到三方面的收获，既听到了《诗》的作用，又听到了礼的功能，还听到了君子不偏爱自己儿子的美德。”

 

【英译】

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，君称之曰夫人，夫人自称曰小童；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。

 

【白话】

国君的妻子，国君称她为夫人，夫人自称为小童；国人称她为君夫人，在外国人面前则成她为寡小君；外国人也称她为君夫人。

 

【英译】

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.