論 語 Lun Yu – Les Entretiens de Confucius

李氏將伐顓臾。冉有李路見於孔子曰‘李氏將有事於顓臾’
孔子曰‘求、無乃爾是過與、夫顓臾、昔者先王以為東蒙主、且在邦域之中矣、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、周任有言曰“陳力就列、不能者止”危而不持、顛而不扶、則將焉用彼相矣、且爾言過矣、虎兕出於柙、龜玉毀於櫝中、是誰之過與’
冉有曰‘今夫顓臾、固而近於費、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、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、而謀動干戈於邦內、吾恐李孫之憂、不在顓臾、而在蕭牆之內也’

原文 434

Le chef de la famille Ki se préparait à envahir Tchouen iu1. Jen Iou et Tzeu lou2 allèrent voir Confucius et lui dirent : « Ki prépare une expédition contre Tchouen iu. » « K'iou3, répondit Confucius, n'as-tu pas quelque part à ce crime ? Tchouen iu a été choisi par les anciens empereurs4 pour être le lieu ordinaire des sacrifices, au pied du mont Moung oriental. De plus, il fait partie de la principauté de Lou et relève de l'autorité de notre prince. De quel droit Ki irait-il l'attaquer ?
– Notre maître le veut, répondit Jen Iou ; nous, ses ministres, nous ne le voulons ni l'un ni l'autre. » Confucius dit : « K'iou, Tcheou Jenn5 répétait souvent : “Qui peut déployer sa force, entre dans les rangs ; qui en est incapable, s'abstienne. À quoi servira ce conducteur d'aveugles, qui ne saura ni affermir celui qui est ébranlé, ni soutenir celui qui tombe6 ?” » De plus, ta réponse est blâmable. Si un tigre ou un bœuf sauvage s'échappe de sa cage ou de son enclos, si une écaille de tortue ou une pierre précieuse est endommagée dans le coffre, à qui en est la faute7 ? »
Jen Iou répliqua : « Tchouen iu est bien fortifié et proche de la ville de Pi8. Si Ki ne s'empare pas à présent de Tchouen iu, dans les temps à venir ses descendants seront dans l'embarras. – K'iou, répondit Confucius, le sage déteste ces hommes qui ne veulent pas avouer leur cupidité et inventent des prétextes pour l'excuser. J'ai entendu dire que ce qui doit préoccuper les chefs d'État ou de clan, ce n'est pas le petit nombre de leurs sujets, mais les inégalités ; ce n'est pas le manque de ressources, mais la discorde. La pauvreté n'est pas à craindre, où l'égalité est observée ; ni le petit nombre, où règne la concorde ; ni le bouleversement de l'État, où règne la tranquillité. Si les habitants des contrées éloignées ne reconnaissent pas l'autorité du prince, qu'il fasse fleurir la culture9, afin de les attirer ; après les avoir attirés, qu'il les fasse jouir de la tranquillité. Vous, Iou et K'iou, vous êtes les ministres de Ki. Les habitants des contrées éloignées ne se soumettent pas, et vous ne savez pas les attirer. La principauté de Lou penche vers sa ruine et se divise en plusieurs parties. Vous ne savez pas lui conserver son intégrité ; et vous pensez à exciter une levée de boucliers dans son sein. Je crains bien que la famille de Ki ne rencontre de grands embarras, non pas à Tchouen iu mais dans l'intérieur même de sa maison10. » L'intérieur de la maison, c'est ici la cloison ou petit mur élevé devant la porte d'une habitation pour dérober aux passants la vue de la maison. Dans les visites entre un prince et son sujet, les témoignages de respect commencent auprès de cette cloison. C'est pourquoi elle s'appelle cloison du respect. (Tchou Hsi)

Couvreur XVI.1.

Confucius exposes the presumptuous and impolitic conduct of the chief of the Chî family in proposing to attack a minor state,a dn rebukes Zan Yû and Tsze-lû for abetting the design.
1. The head of the Chî family was going to attack Chwan-yü.
2. Zan Yû and Chî-lû had an interview with Confucius, and said, "Our chief, Chî, is going to commence operations against Chwan-yü."
3. Confucius said, "Ch'iû, is it not you who are in fault here?
4. "Now, in regard to Chwan-yü, 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 connection with the sovereign:– What has your chief to do with attacking it?"
5. Zan Yû said, "Our master wishes the thing; neither of us two ministers wishes it."
6. Confucius said, "Ch'iû, there are the words of Châu 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?'
7. "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?"
8. Zan Yû said, "But at present, Chwan-yü is strong and near to Pî; if our chief do not now take it, it will hereafter be a sorrow to his descendants."
9. Confucius said. "Ch'iû, the superior man hates those declining to say – 'I want such and such a thing,' and framing explanations for their conduct.
10. "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.
11. "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.
12. "Now, here are you, Yû and Ch'iû, 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.
13. "And yet he is planning these hostile movements within the state. – I am afraid that the sorrow of the Chî-sun family will not be on account of Chwan-yü, but will be found within the screen of their own court."

Legge XVI.1.

The head of the Chi Family was going to launch an attack on Chuan Yu. Jan Yu and Chi-lu went to see Confucius and said, 'The Chi Family are going to take action against Chuan Yu.' Confucius said, 'Ch'iu, surely it is you who are at fault? Formerly, a royal ancestor of ours gave Chuan Yti the responsibility of sacrifi- cing to the Tung Meng Mountain; moreover, their territory now lies within our boundaries. Thus they are a bulwark of the state. What reason can there be for attacking them?' Jan Yu said, 'It is what our master wishes. Neither of us is in favour of it.' Confucius said, 'Ch'iu, there is a saying of Chou Jen's which goes: let men who have strength to display join the ranks, let those who lack the strength give up their places. What use to a blind man is the assistant who does not steady him when he totters or support him when he falls. Moreover, what you said is quite wrong. Whose fault is it when the tiger and the rhinoceros escape from their cages or when the tortoise shell and the jade are destroyed in their caskets?' Jan Yu said, 'But Chuan YU is strongly fortified and close to Pi. If it is not taken now, it is sure to be a source of trouble for the descendants of our master in the future.' Confucius said, 'Ch'iu, the gentleman detests those who, rather than saying outright that they want something, can be counted on to gloss over their remarks. What I have heard is that the head of a state or a noble family worries not about underpopulation but about uneven distribution, not about poverty but about instability. For where there is even distribution there is no such thing as poverty, where there is harmony there is no such thing as under-population and where there is stability there is no such thing as overturning. It is for this reason that when distant subjects are unsubmissive one culti- vates one's moral quality in order to attract them, and once they have come one makes them content. But you and Yu have not been able either to help your master to attract the distant subjects when they are unsubmissive or to preserve the state when it is disintegrating. Instead, you propose to resort to -the use of arms within the state itself. I am afraid that Chi-sun's worries lie not in Chuan Yu but within the walls of his palace.'

Lau [16:1]

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’

原文 435

Le Maître dit : « Quand le monde marche dans la Voie, le Fils du Ciel règle lui-même les rites, la musique, les expéditions militaires pour soumettre les feudataires désobéissants. Quand le monde est dévoyé, les vassaux règlent les rites, la musique, les expéditions militaires. Alors1 les familles des vassaux conservent rarement leur autorité au-delà de dix générations2. Lorsque les grands préfets s'emparent du pouvoir, ils le conservent rarement plus de cinq générations. Les intendants des princes ou des grands préfets, devenus à leur tour maîtres du pouvoir, le conservent rarement plus de trois générations. Quand le monde marche dans la Voie, la haute administration n'est pas entre les mains des grands préfets ; les particuliers ne sont pas admis à délibérer sur les affaires d'État. »

Couvreur XVI.2.

The supreme authority ought ever to maintain its power. The violation of this rule always leads to ruin, which is speedier as the rank of the violator is lower.
1. 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 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 state, as a rule the cases will be few in which they do not lose their power in three generations.
2. "When right principles prevail in the kingdom, government will not be in the hands of the great officers.
3. "When right principles prevail in the kingdom, there will be no discussions among the common people."

Legge XVI.2.

Confucius said, 'When the Way prevails in the Empire, the rites and music and punitive expeditions are initiated by the Emperor. When the Way does not prevail in the Empire, they are initiated by the feudal lords. When they are -initiated by the feudal lords, it is surprising if power does not pass from the Emperor within ten generations. When they are initiated by the Counsellors, it is surprising if power does -not pass from the feudal lords within five generations. When the prerogative to command in a state is in the hands of officials of the Counsellors it is surprising if power does not pass from the Counsellors within three generations. When the Way prevails in the Empire, policy does not rest with the Counsellors. When the Way prevails in the Empire, the Commoners do not express critical views.'

Lau [16:2]

孔子曰‘祿之去公室、五世矣、政逮於大夫、四世矣、故夫三桓之子孫微矣’

原文 436

Confucius dit : « Les revenus publics ont passé de la maison du prince de Lou aux maisons des trois puissants grands préfets Meng suenn, Chou suenn et Ki suenn, qui descendent de Houan, prince de Lou, cela depuis cinq générations. La haute administration est entre les mains des grands préfets depuis quatre générations. Aussi, la puissance de ces trois grands seigneurs touche à son terme1. » À la mort de Wenn, prince de Lou (609 avant notre ère), ses fils avaient mis à mort l'héritier présomptif Tch'eu, et lui avaient substitué le prince Siuen. Celui-ci n'eut qu'une ombre de pouvoir (l'autorité souveraine fut usurpée par Ki Ou, chef de la famille Ki suenn). Siuen, Tch'eng, Sieng, Tchao, Ting, en tout cinq princes, s'étaient succédé. Le grand préfet Ki Ou, qui avait usurpé le pouvoir, avait eu pour successeurs Tao, P'ing et Houan. En tout, quatre grands préfets s'étaient succédé, et l'autorité passa de leurs mains entre celles de Leng Hou, intendant de leur famille. (Tchou Hsi)

Couvreur XVI.3.

Illustration of the principles of the last chapter.
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."

Legge XVI.3.

Confucius said, 'It is five generations since patronage passed out of the control of the Ducal House. It is four generations since govern- ment came under the control of the Counsellors. For this reason the descendants of the three houses of Huan are on the decline.'

Lau [16:3]

孔子曰‘益者三友、損者三友、友直、友諒、友多聞、益矣。友便辟、友善柔、友便佞損矣’

原文 437

Confucius dit : « Trois sortes d'amitié sont avantageuses, et trois sortes d'amitié sont nuisibles. L'amitié avec un homme qui parle sans détours, l'amitié avec un homme sincère, l'amitié avec un homme de grand savoir, ces trois sortes d'amitié sont utiles. L'amitié avec un homme habitué à tromper par une fausse apparence d'honnêteté, l'amitié avec un homme habile à flatter, l'amitié avec un homme qui est grand parleur, ces trois sortes d'amitié sont nuisibles. »

Couvreur XVI.4.

Three friendships advantageous, and three injurious.
Confucius said, "There are three friendships which are advantageous, and three which are injurious. Friendship with the uplight; 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."

Legge XVI.4.

Confucius said, 'He stands to benefit who makes friends with three kinds of people. Equally, he stands to lose who makes friends with three other kinds of people. To make friends with the straight, the trustworthy in word and the well-informed is to benefit. To make friends with the ingratiating in action, the pleasant in appearance and the plausible in speech is to lose.'

Lau [16:4]

孔子曰‘益者三樂、損者三樂、樂節禮樂、樂道人之善、樂多賢友、益矣。樂驕樂、樂佚遊、樂宴樂、損矣’

原文 438

Confucius dit : « Il y a trois plaisirs utiles, et trois nuisibles. Aimer les rites et la musique bien réglés, aimer à dire le bien qu'on a observé dans les autres, à se lier d'amitié avec beaucoup d'hommes sages, ces trois choses sont utiles. Aimer à donner libre cours à ses convoitises à perdre son temps et à courir çà et là, à faire bombance, ces trois plaisirs sont nuisibles. »

Couvreur XVI.5.

Three sources of enjoyment advantageous, and three injurious.
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."

Legge XVI.5.

Confucius said, 'He stands to benefit-who takes pleasure in three kinds of things. Equally, he stands to lose who takes pleasure in three other kinds of things. To take pleasure in the correct regulation of the rites and music, in singing the praises of other men's goodness and in having a large number of excellent men as friends is to benefit. To take pleasure in showing off, in a dissolute life and in food and drink is to lose.'

Lau [16:5]

孔子曰‘侍於君子有三愆、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”’

原文 439

Confucius dit : « Quand vous êtes en présence d'un homme honorable, vous avez trois défauts à éviter. Si vous lui adressez la parole avant qu'il vous interroge, c'est précipitation. Si, interrogé par lui, vous ne lui répondez pas, c'est dissimulation. Si vous lui parlez avant d'avoir vu, à l'air de son visage, qu'il vous prête une oreille attentive, c'est aveuglement. »

Couvreur XVI.6.

Three errors in regard to speech to be avoided in the presence of the great.
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."

Legge XVI.6.

Confucius said, 'When in attendance upon a gentleman one is liable to three errors. To speak before being spoken to by the gentle- man is rash; not to speak when spoken to by him is to be evasive; to speak without observing the expression on his face is to be blind.'

Lau [16:6]

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’

原文 440

Confucius dit : « L'homme honorable se tient en garde contre trois choses. Dans la jeunesse, lorsque le sang et le souffle vital sont toujours en mouvement, il se tient en garde contre les plaisirs des sens. Dans l'âge mûr, lorsque le sang et le souffle vital sont dans toute leur vigueur, il évite les querelles. Dans la vieillesse, lorsque le sang et le souffle vital ont perdu leur énergie, il se tient en garde contre la passion d'acquérir. »

Couvreur XVI.7.

The vices which youth, manhood, and age respectively have to guard against.
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."

Legge XVI.7.

onfucius said, 'There are three things the gentleman should guard against. In youth when the blood and ch'i are still unsettled he should guard against the attraction of feminine beauty. In the prime of life when the blood and ch'i have become unyielding, he should guard against bellicosity. In old age when the blood and ch'i have declined, he should guard against acquisitiveness.'

Lau [16:7]

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’

原文 441

Confucius dit : « L'homme honorable respecte trois choses. Il respecte le Décret céleste1 ; il respecte les hommes éminents ; il respecte les maximes des hommes saints. L'homme de peu ne connaît pas le Décret céleste et ne le respecte pas ; il traite sans respect les hommes éminents ; il tourne en dérision les maximes des hommes saints. »

Couvreur XVI.8.

Contrast of the superior and the mean man in regard to the three things of which the former stands in awe.
1. 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.
2. "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."

Legge XVI.8.

Confucius said, 'The gentleman stands in awe of three things. He is in awe of the Decree of Heaven. He is in awe of great men. He is in awe of the words of the sages. The small man, being ignorant of the Decree of Heaven, does not stand in awe of it. He treats great men with insolence and the words of the sages with derision.'

Lau [16:8]

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’

原文 442

Confucius dit : « Ceux dont la connaissance est innée sont des hommes [tout à fait] supérieurs. Puis viennent ceux qui acquièrent cette connaissance par l'étude ; puis ceux qui étudient, poussés par les épreuves. Enfin, ceux qui, même dans la détresse, n'étudient pas : c'est le peuple. »

Couvreur XVI.9.

Four classes of men in relation to knowledge.
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."

Legge XVI.9.

Confucius said, 'Those who are born with knowledge are the highest. Next come those who attain knowledge through study. Next again come those who turn to study after having been vexed by difficulties. The common people, in so far as they make no effort to study even after having been vexed by difficulties, are the lowest.'

Lau [16:9]

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’

原文 443

Confucius dit : « L'homme honorable donne une attention spéciale à neuf choses. Il s'applique à bien voir ce qu'il regarde, à bien entendre ce qu'il écoute ; il a soin d'avoir un air affable, d'avoir une attitude déférente, d'être sincère dans ses paroles, d'être diligent dans ses actions ; dans ses doutes, il a soin d'interroger ; lorsqu'il est mécontent, il pense aux suites fâcheuses de la colère ; en face d'un bien à obtenir, il se rappelle la justice. »

Couvreur XVI.10.

Nine subjects of thought to the superior man:– various instances of the way in which he regulates himself.
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."

Legge XVI.10.

Confucius said, 'There are nine things the gentleman turns his thought to: to seeing clearly when he uses his eyes, to hearing acutely when he uses his ears, to looking cordial when it comes to his countenance, to appearing respectful when it comes to his demeanour, to being conscientious when he speaks, to being reverent when he performs his duties, to seeking advice when he is in doubt, to the consequences when he is enraged, and to what is right at the sight of gain.'

Lau [16:10]

孔子曰‘“見善如不及、見不善而探湯”吾見其人矣、吾聞其語矣“隱居以求其志、行義以達其道”吾聞其語矣、未見其人也’

原文 444

Confucius dit : « Rechercher le bien, comme si l'on craignait de ne pouvoir y parvenir ; éviter le mal, comme si l'on avait mis la main dans l'eau bouillante ; c'est un principe que j'ai vu mettre en pratique, et que j'ai appris. Vivre dans la retraite à la poursuite de son idéal, pratiquer la justice, afin d'accomplir sa Voie, c'est un principe que j'ai appris, mais que je n'ai encore vu suivi par personne. »

Couvreur XVI.11.

The contemporaries of Confucius could eschew evil, and follow after good, but no one of the highest capacity had appeared among them.
1. 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.
2. "Living in retirement to study their aims, and practicing righteousness to carry out their principles:– I have heard these words, but I have not seen such men."

Legge XVI.11.

Confucius said,' "Seeing what is good I act as if I were in danger of being left behind; seeing what is not good I act as if I were testing hot water." I have met such a man; I have heard such a claim.
'"I live in retirement in order to attain my purpose and practise what is right in order to realize my way." I have heard such a claim, but I have yet to meet such a man.'

Lau [16:11]

‘齊景公有馬千駟、死之日、民無德而稱焉、伯夷、叔齊餓於首陽之下、民到于今稱之。其斯之謂與’

原文 445

King, prince de Ts'i, avait mille attelages de quatre chevaux. A sa mort, le peuple ne trouva aucune vertu à louer en lui. Pe i et Chou ts'i moururent de faim au pied du mont Cheou iang1. Le peuple n'a pas encore cessé de célébrer leurs louanges, « non à cause de leurs richesses, mais parce qu'ils étaient hors du commun ». Ces deux vers du Livre des Odes ne peuvent-ils pas leur être appliqués justement ?

Couvreur XVI.12.

Wealth without virtue and virtue without wealth;– their different appreciations.
1. The Duke Ching of Ch'î 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-î and Shû-ch'î died of hunger at the foot of the Shâu-yang mountain, and the people, down to the present time, praise them.
2. "Is not that saying illustrated by this?"

Legge XVI.12.

Duke Ching of Ch'i had a thousand teams of four horses each, but on his death the common people were unable to find anything for which to praise him, whereas Po Yi and Shu Ch'i starved under Mount Shou Yang -and yet to this day the common people still sing their praises. This is probably what is meant.

Lau [16:12]

陳亢問於伯魚曰‘子亦有異聞乎’
對曰‘未也。嘗獨立、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。又聞君子遠其子也’

原文 446

Tch'enn Kang demanda à Pe iu1 si son père lui avait donné des enseignements particuliers qu'il ne communiquait pas à ses disciples. Pe iu répondit : « Aucun jusqu'à présent. Un jour qu'il se trouvait seul, comme je traversais la salle d'un pas rapide, il me dit : “As-tu étudié le Livre des Odes ? – Pas encore, lui dis-je. – Si tu n'étudies pas le Livre des Odes, me répondit-il, tu n'auras pas de sujets de conversation.” Je me retirai et me mis à étudier le Livre des Odes. Un autre jour qu'il était encore seul, comme je traversais la salle d'un pas rapide, il me dit : “As-tu étudié les Rites ? – Pas encore, lui répondis-je. – Si tu n'étudies pas les Rites, dit-il, tu n'auras pas de fondement solide.” Je me retirai et me mis à étudier les Rites. Voilà les deux enseignements que j'ai reçus. » Tch'enn Kang se retira satisfait et dit : « J'ai demandé une chose, et j'en ai appris trois ; dont l'une concerne le Livre des Odes, l'autre concerne le Livre des Rites ; et la troisième, c'est que l'homme honorable ménage une certaine distance avec son fils. »

Couvreur XVI.13.

Confucius's instruction of his son not different from his instruction of the disciples generally.
1. Ch'an K'ang asked Po-yü, saying, "Have you heard any lessons from your father different from what we have all heard?"
2. Po-yü 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.
3. "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.
4. "I have heard only these two things from him."
5. Ch'ang 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."

Legge XVI.13.

Ch'en Kang asked Po-yu, 'Have you not been taught anything out of the ordinary?'
'No, I have not. Once my father was standing by himself. As I crossed the courtyard with quickened steps, he said, "Have you studied the Odes?" I answered, "No." "Unless you study the Odes you will be ill-equipped to speak." I retired and studied the Odes.
'Another day, my father was again standing by himself. As I crossed the courtyard with quickened steps, he said, "Have you studied the rites?" I answered, "No." "Unless you study the rites you will be ill-equipped to take your stand." I retired and studied the rites. I have been taught these two things.'
Ch'en Kang retired delighted and said, 'I asked one question and got three answers. I learned about the Odes, I learned about the rites and I learned that a gentleman keeps aloof from his son;'

Lau [16:13]

邦君子之妻、君稱之曰‘夫人’
、夫人自稱‘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’

原文 447

Un prince [feudataire] appelle son épouse principale fou jenn, son aide. Celle-ci, en parlant d'elle-même, s'appelle « petite fille ». Les habitants de la principauté la désignent sous le nom de « Dame-qui-aide-le-prince ». Quand ils parlent d'elle devant un étranger, ils l'appellent leur « petite Dame ». Les étrangers lui donnent le nom de « Dame-qui-aide-le-prince ».

Couvreur XVI.14.

Appellations for the wife of a ruler.
The wife of the prince of a state is called by him Fû Zan. She calls herself Hsiâo T'ung. The people of the state call her Chûn Fû Zan, and, to the people of other states, they call her K'wa Hsiâo Chûn. The people of other states also call her Chûn Fû Zan.

Legge XVI.14.

The lord of a state uses the term 'lady' for his Wife. She uses the term 'little boy' for herself. The people of the state refer to her by the term 'the lady of the lord', but when abroad they use the term 'the little lord'. People of other states also refer to her by the term 'the lady of the lord.'

Lau [16:14]