Book 16: Ji Shi (The Ji Family)

The head of the Chi family was going to attack Chwan-yu. Zan Yu and Chi-lu had an interview with Confucius, and said, 'Our chief, Chi, is going to commence operations against Chwan-yu.' Confucius said, 'Ch'iu, is it not you who are in fault here? Now, in regard to Chwan-yu, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern 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?' Zan Yu said, 'Our master wishes the thing; neither of us two ministers wishes it.' Confucius said, 'Ch'iu, there are the words of 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?" 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?' Zan Yu said, 'But at present, Chwan-yu is strong and near to Pi; if our chief do not now take it, it will hereafter be a sorrow to his descendants.'

季氏が、顓臾を攻めようとしていた。冉有と季路（子路）が孔子に会って言った。「わが主人の季氏が、顓臾に兵を出そうとしています。」孔子は言った。「求（冉有）よ、これはおまえの過ちではないか。そもそも顓臾は、昔、先の王が、その君主を東蒙山の祭りをつかさどる役に任じた国だ。そのうえ、わが国の領土のまん中にあり、その君主は天子と直接つながる臣下でもある。おまえの主人が、どうしてそれを攻めることがあろうか。」冉有は言った。「主人がそうしたいのです。わたしたち二人の家臣は、どちらも望んでいません。」孔子は言った。「求よ、周任の言葉にこうある。『力を出せるなら、役人の列に加わる。それができないと分かったら、身を引く。よろめいているのに支えもせず、倒れても助け起こさないのなら、目の見えない人の手引きとして何の役に立つだろうか。』それに、おまえの言うことは間違っている。虎や犀がおりから逃げ出したら、また、亀の甲や宝玉が箱の中でこわれたら、それはだれの落ち度なのか。」冉有は言った。「ですが、いま顓臾は守りが固く、費の町に近いのです。いま主人が取っておかなければ、のちのち子孫の心配の種になるでしょう。」

Confucius said, 'Ch'iu, the superior man hates that declining to say— "I want such and such a thing," and framing explanations 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, Yu and Ch'iu, 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 the State.— I am afraid that the sorrow of the Chi-sun family will not be on account of Chwan-yu, but will be found within the screen of their own court.'

孔子は言った。「求よ、君子は、『それがほしい』と正直に言わずに、言い訳ばかりこしらえるのを憎むものだ。わたしはこう聞いている。国を治める者や家を治める者は、民が少ないことは気にかけず、民がそれぞれの立場に落ち着いていないことを気にかける。貧しいことは気にかけず、民がそれぞれの立場で満ち足りて安らいでいないことを気にかける。民がそれぞれの立場に落ち着いていれば、貧しさはない。和が保たれていれば、民が少なくなることはない。満ち足りて落ち着いていれば、反乱で国がくつがえることもない。そういうものなのだ。だから、遠くの民が従わなければ、文化と徳をみがいて、自然に引きつけるようにする。引きつけたら、満ち足りて安らかに暮らせるようにしてやる。ところが今、由（子路）と求よ、おまえたちは主人を助けているのに、遠くの民は従わず、主人は彼らを引きつけることができない。自分の領地の中はばらばらに分かれて崩れ、人が離れていくのに、おまえたちが助けていながら守ることができない。それなのに、国の中で戦を起こそうとしている。わたしは心配だ。季孫氏の憂いのもとは、顓臾ではなく、自分の屋敷の塀の内側にあるのではないだろうか。」

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. When right principles prevail in the kingdom, government will not be in the hands of the Great officers. When right principles prevail in the kingdom, there will be no discussions among the common people.'

孔子は言った。「天下に正しい政治が行われているときは、礼や音楽、討伐の戦は、天子から出される。天下に正しい政治が行われていないときは、礼や音楽、討伐の戦は、諸侯から出される。諸侯から出されるようになると、たいていは十代のうちに力を失い、そうならずにすむ例はまれだ。諸侯の大夫から出されるようになると、たいていは五代のうちに力を失い、そうならずにすむ例はまれだ。大夫の家臣が国の命令をにぎるようになると、たいていは三代のうちに力を失い、そうならずにすむ例はまれだ。天下に正しい道が行われていれば、政治が大夫の手ににぎられることはない。天下に正しい道が行われていれば、庶民があれこれと政治を論じることもない。」

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 Hwan are much reduced.' 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.'

孔子は言った。「国の税の収入が魯の君主の家を離れて、もう五代になる。政治が大夫の手ににぎられて、四代になる。だから、三桓の子孫もすっかり衰えてしまったのだ。」孔子は言った。「ためになる友が三種類、害になる友が三種類ある。まっすぐな人、誠実な人、見聞の広い人を友とするのは、ためになる。うわべを飾る人、こびへつらう人、口先のうまい人を友とするのは、害になる。」

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.'

孔子は言った。「人が楽しむもののうち、ためになるものが三つ、害になるものが三つある。礼と音楽をよく見分けて学ぶのを楽しむこと、人のよいところを話すのを楽しむこと、すぐれた友が多いのを楽しむこと。これはためになる。ぜいたくな遊びを楽しむこと、なまけてぶらぶらするのを楽しむこと、宴会の楽しみにふけること。これは害になる。」

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.'

孔子は言った。「徳と地位のある人のそばにいるとき、おちいりやすい過ちが三つある。自分が話す番でもないのに話す。これを軽はずみという。話す番が来たのに話さない。これを隠しだてという。相手の顔色を見ずに話す。これを盲目という。」

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.' 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. 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.'

孔子は言った。「君子が戒めるべきことが三つある。若いときは、体の力がまだ定まっていないので、色欲を戒める。壮年になって体の力が盛んなときは、争いを戒める。年をとって体の力が衰えたときは、欲ばりを戒める。」孔子は言った。「君子がおそれ敬うものが三つある。天命をおそれ敬い、偉大な人をおそれ敬い、聖人の言葉をおそれ敬う。小人は天命を知らないので、おそれ敬うこともない。偉大な人には無礼にふるまい、聖人の言葉をばかにする。」

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.'

孔子は言った。「生まれながらに知っている者は、最上の人である。学んで、すんなり知識を身につける者は、その次である。のみこみが悪く、それでも苦労して学ぶ者は、さらにその次である。のみこみが悪いのに学ぼうともしない者、これが最も下の民である。」

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.'

孔子は言った。「君子には、よく考えるべきことが九つある。目を使うときは、はっきり見ようと心がける。耳を使うときは、はっきり聞こうと心がける。顔つきは、おだやかであるよう心がける。態度は、うやうやしくあるよう心がける。言葉は、誠実であるよう心がける。仕事は、つつしんでていねいに行うよう心がける。疑問があれば、人に尋ねようと心がける。怒ったときは、その怒りがどんな面倒を招くかを考える。利益が得られそうなときは、それが義にかなうかを考える。」

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. 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.'

孔子は言った。「善を見たら、追いつけないのではないかと思うほど追い求める。悪を見たら、煮えたぎる湯に手を入れたときのように身を引く。わたしはそういう人を見たことがあるし、そういう言葉も聞いたことがある。世から身を退いて自分の志をみがき、義を行って自分の道をおし広める。そういう言葉は聞いたことがあるが、そういう人はまだ見たことがない。」

The duke Ching of 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. Po-i and Shu-ch'i died of hunger at the foot of the Shau-yang mountain, and the people, down to the present time, praise them. 'Is not that saying illustrated by this?'

斉の景公は、四頭立ての馬車を千台も持っていた。だが景公が死んだ日、民はその徳を一つとしてほめたたえなかった。伯夷と叔斉は首陽山のふもとで飢え死にしたが、民は今に至るまで二人をほめたたえている。「あの言葉は、このことを言っているのではないだろうか。」

Ch'an K'ang asked Po-yu, saying, 'Have you heard any lessons from your father different from what we have all heard?' Po-yu 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. 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. I have heard only these two things from him.' Ch'an K'ang 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.'

陳亢が伯魚（孔子の息子）に尋ねた。「あなたは、お父上から、わたしたちが聞いたのとは違う特別な教えを受けたことがありますか。」伯魚は答えた。「いいえ。父が一人で立っていたとき、わたしが急ぎ足で広間の下を通りかかると、父が言いました。『詩を学んだか。』『まだです』と答えると、父は言いました。『詩を学ばなければ、人とまともに話すことはできない。』わたしは下がって詩を学びました。また別の日、父が同じように一人で立っていたとき、わたしが急ぎ足で広間の下を通りかかると、父が言いました。『礼を学んだか。』『まだです』と答えると、父は言いました。『礼を学ばなければ、人として立つことはできない。』わたしは下がって礼を学びました。父から聞いたのは、この二つだけです。」陳亢は退出すると、大喜びで言った。「一つのことを尋ねて、三つのことを得た。詩のことを聞き、礼のことを聞いた。そのうえ、君子は自分の子とのあいだに距離をおくものだということも聞いた。」

The wife of the prince of a state is called by him FU ZAN. She calls herself HSIAO T'UNG. The people of the State call her CHUN FU ZAN, and, to the people of other States, they call her K'WA HSIAO CHUN. The people of other states also call her CHUN FU ZAN.

国の君主の妻を、君主は「夫人」と呼ぶ。夫人は自分のことを「小童」と呼ぶ。国の人々は「君夫人」と呼び、よその国の人に対しては「寡小君」と呼ぶ。よその国の人々も「君夫人」と呼ぶ。

— To be continued —