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孔子穷于陈、蔡之间，七日不火食，左据槁木，右击槁枝，而歌猋氏之风，有其具而无其数，有其声而无宫角，木声与人声，犁然有当于人心。 |
| The Tree on the...: |
When Confucius was reduced to great distress between Chen and Cai, and for seven days he had no cooked food to eat, he laid hold of a decayed tree with his left hand, and with his right hand tapped it with a decayed branch, singing all the while the ode of Biao-shi. He had his instrument, but the notes were not marked on it. There was a noise, but no blended melody. The sound of the wood and the voice of the man came together like the noise of the plough through the ground, yet suitably to the feelings of the disciples around. |
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颜回端拱还目而窥之。仲尼恐其广己而造大也，爱己而造哀也，曰：“回！无受天损易，无受人益难。无始而非卒也，人与天一也。夫今之歌者其谁乎？” |
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Yan Hui, who was standing upright, with his hands crossed on his breast, rolled his eyes round to observe him. Zhongni, fearing that Hui would go to excess in manifesting how he honoured himself, or be plunged in sorrow through his love for him, said to him, 'Hui, not to receive (as evils) the inflictions of Heaven is easy; not to receive (as benefits) the favours of men is difficult. There is no beginning which was not an end. The Human and the Heavenly may be one and the same. Who, for instance, is it that is now singing?' |
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回曰：“敢问无受天损易。”仲尼曰：“饥溺寒暑，穷桎不行，天地之行也，运物之泄也，言与之偕逝之谓也。为人臣者，不敢去之。执臣之道犹若是，而况乎所以待天乎！” |
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Hui said, 'I venture to ask how not to receive (as evils) the inflictions of Heaven is easy.' Zhongni said, 'Hunger, thirst, cold, and heat, and having one's progress entirely blocked up - these are the doings of Heaven and Earth, necessary incidents in the revolutions of things. They are occurrences of which we say that we will pass on (composedly) along with them. The minister of another does not dare to refuse his commands; and if he who is discharging the duty of a minister feels it necessary to act thus, how much more should we wait with ease on the commands of Heaven!' |
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“何谓无受人益难？”仲尼曰：“始用四达，爵禄并至而不穷，物之所利，乃非己也，吾命有在外者也。君子不为盗，贤人不为窃。吾若取之，何哉？故曰：鸟莫知于鷾鸸，目之所不宜处，不给视，虽落其实，弃之而走。其畏人也，而袭诸人间，社稷存焉尔。” |
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'What do you mean by saying that not to receive (as benefits) the favours of men is difficult?' Zhongni said, 'As soon as one is employed in office, he gets forward in all directions; rank and emolument come to him together, and without end. But these advantages do not come from one's self - it is my appointed lot to have such external good. The superior man is not a robber; the man of worth is no filcher - if I prefer such things, what am I? Hence it is said, "There is no bird wiser than the swallow." Where its eye lights on a place that is not suitable for it, it does not give it a second glance. Though it may drop the food from its mouth, it abandons it, and hurries off. It is afraid of men, and yet it stealthily takes up its dwelling by his; finding its protection in the altars of the Land and Grain.' |
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“何谓无始而非卒？”仲尼曰：“化其万物而不知其禅之者，焉知其所终？焉知其所始？正而待之而已耳。” |
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'What do you mean by saying that there is no beginning which was not an end?' Zhongni said, 'The change-- rise and dissolution-- of all things (continually) goes on, but we do not know who it is that maintains and continues the process. How do we know when any one begins? How do we know when he will end? We have simply to wait for it, and nothing more.' |
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“何谓天与人一邪？”仲尼曰：“有人，天也；有天，亦天也。人之不能有天，性也，圣人晏然体逝而终矣。” |
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'And what do you mean by saying that the Human and the Heavenly are one and the same?' Zhongni said, 'Given man, and you have Heaven; given Heaven, and you still have Heaven (and nothing more). That man can not have Heaven is owing to the limitation of his nature. The sagely man quietly passes away with his body, and there is an end of it.' |
