学而第一

１－１
子曰、學而時習之、不亦説乎、有朋自遠方来、不亦楽乎、人不知而不慍、不亦君子乎

子曰わく学びて、時に之れを習う、亦た説（よろこ）ばしからず乎（や）。朋有り遠方より来る、亦た楽しからず乎.人知らずして愠（いか）らず、亦た君子ならず乎。

【Erika】
The joy of learning! *1　The之れ points to they study of other classical texts and the　rituals that seem have been so important back then. I don’t know if I would find all of that very interesting.*2　 The時に means “timely” or “at regular intervals,” rather than “occasionally.” *３　So Confucius is saying that you should return to what you have studied and keep reviewing it, and by doing so your understanding will deepen and you will “make it your own.” Is this the motivation behind repetition?that if you say something over enough times, it becomes part of yourself? *4　Then Confucius goes on to say that there is nothing quite so pleasant as a visit from a friend coming from far away, because then you can talk about your studies with someone who feels the same way. But sometimes people don’t acknowledge or understand your studies, he says, and then it is gentleman-like not to get annoyed. These seem like good guides for life. Yoshikawa points out that説 means a continuous, sustainable happiness, while the楽 associated with a friend’s happiness　is a sudden happiness.*５　Also, he mentions that Confucius was the first to clearly point out the joys of learning.

【余間】
*１　エリカさんの記録がThe joy of learning !　で始まるのは嬉しいですね。　　
この巻頭の一章は「小論語」とも言われ(伊藤仁斎)、味わいの深く、私も大好きな章の一つです。絶えず、この章に帰ってきます。
*２　中国では古い時代に最良のものがあるという考えがあり、孔子もその考えです。
　述べて作らず、信じて古を好む。（７－１）
我は生まれながらにこれを知る者に非ず。古を好み敏にしてこれを求めたる者なり。（７－１９)
人間は時代とともに進歩していくという考えはありません。
*３　「時」には春夏秋冬という意味をはじめ色々の意味がありますが、私は、朱註に出てくる「時として習わざることなし」Alwaysという意味に取る謝氏の説が好きです。「学」「習」の内容をどう捉えるかにも関係があることですが・・・
*４　これにはこんな格言があります。
　読書百遍義おのずから見（あ）らわる。(魏志董遇伝)
読書百遍意おのずから通ず。(朱子訓学斉規)
*５　朱熹は、説（悦）は心の中にあり、楽は外に発散すると言っています。

1-2　
有子曰、其爲人也、孝弟而好犯上者、鮮矣、不好犯上而好作乱者、未之有也、君子務本、本立而道生、孝弟也者、其爲仁之本與、

有子が曰わく、其の人と為りや、孝弟にして上（かみ）を犯すことを好む者は鮮（すく）なし。上を犯すことを好まずしてして乱を作（な）すことを好む者は、未だこれ有らざるなり。君子は本（もと）を務む。本（もと）立ちて道生ず。孝弟なる者は其れ仁の本たるか。

【Erika】
f you have good intentions in relation to your parents and siblings, if are loyal to your parents, you will not rebel against your superiors. And those who don’t rebel against their betters (can we equate目上の者 with “betters”? or are they people who have authority over others?　*１) will be unlikely to cause unrest. Gentlemen strive to master the basis because once these have been gained, morality will strengthen. Confucius seems to be saying filiality (good will in the family) is the basis for仁, or good will toward people in general.
I think we should respect our parents, and that this respect is the foundation for respect toward people in general. After all, your family is the group of people we are closest to and the first people we know well. *２　However, respect shouldn’t be conflated to blind obedience, and I don’t think it’s true that a filial, respectful person will not cause unrest, disorder, rebellion. There are good reasons for rebellion, such as unjust authority; does Confucius take this into account?*３

【余間】
*１　「上」即ち目上の人とはtheir bettersと people who have authority over othersの両方（and/or）を含む言葉です。
*２　Bibleに次のような言葉があります。
　If someone says“ I love God“, and hates his brother, he is a lair. For he who does not love his brother whom he has seen, how can he love God whom he has not seen ?　　(1 John 4.20)
*３　例外は孔子も認めると思います。同じ、議論が１－１１でもあります。

1-3
子曰、巧言令色、鮮矣仁、

子の曰わく、巧言令色、鮮なし仁。

【Erika】
Someone who speaks skillfully and elaborately, with practiced facial gestures, does not have仁. Yoshikawa points out here that a set of three words was written in a different order than it usually is, changing the emphasis.*１

【余間】
朱熹は、孔子が「鮮（少）なし」と婉曲に言っておられるが、絶対に仁は無いと言っています。
*１　語順の問題に興味を持たれたようですね。吉川先生が仰るのならその通りでしょう。簡野道明も同じ指摘をしています。しかし、漢文では有、無、多、少（鮮、・・）という言葉が前にきて、その後、それを補足して「何が」という言葉が来るケースの多いことも事実です。（藤堂明保著「漢文概説」）これから、気をつけてみてください。

1-4
曾子曰、吾日三省吾身、爲人謀而忠乎、與朋友交言而不信乎、傳不習乎

曾子の曰わく、吾れ日に三たび吾が身を省みる。人の為に謀りて忠ならざるか、朋友と交わりて信ならざるか、習わざるを伝うるか。

【Erika】
I like this oneーthe idea of self-reflection on a regular basis. “Everyday I reflect on three things: am I faithful/loyal when speaking with friends, giving them advice and acting in their behalf? In my interactions with friends, am I truthful? Have I tried to teach others things that I haven’t fully learned or understood yet?” According to Yoshikawa, this shows that the Analects are not about perfecting oneself, all on one’s own, but about being careful in one’s relations with others.*１

【余間】
３つの事柄は簡単そうで、なかなか実行しにくいことです。
*１　この指摘は仁斎の言葉を吉川幸次郎が引いているのですが、続いて「ただ一人引きこもって自分の心を研ぎすますというのは論語の道徳ではない。」とあります。なるほどと思いました。

1-5
子曰、道千乘之國、敬事而信、節用而愛人、使民以時、

子の曰わく、千乗の国を道びくに、事を敬して信、用を節して人を愛し、民を使うに時を以てす。

【Erika】
The commentator here says that the千乗 here denotes 1,000 tanks and that千乗之国means a region capable of dispatching 1,000 tanks and the commensurate number of soldiers. Specifically, it would be the regions controlled by the daimyo. The interesting part is the emphasis on the人民, and the suggestion that信 is in reference to trusting the people, not losing your faith in them. Along with the idea that citizens should not be used for public works during the harvest, it sounds almost revolutionary even in the contemporary period.

【余間】
*１　どこがrevolutionaryと感じられましたか？

1-6
子曰、弟子入則孝、出則弟、謹而信、汎愛衆而親仁、行有餘力、則以學文、

子の曰わく、弟子（ていし）、入りては則ち孝、出でては則ち弟、謹みて信あり、汎（ひろ）く衆を愛して仁に親しみ、行いて余力あれば則ち以て文を学ぶ。

【Erika】
This is closer to the hierarchy/filiality I associated with Confucius. I guess the 入りて refers to the back of the house, or inner part, where the parents reside, and the 出でて is the front of the house. Be careful and cautious of everything and don’t lie. In relations with others, become close to men of character. And if after doing all of this, you still have more energy, read books (probably not the kind of books I’m interested in).*１

【余間】
*１　読むのは難しいが、詩、春秋・・・と内容は面白いものがたくさんあります。少なくとも五経は全部読みたいと思っています。

1-7
子夏曰、賢賢易色、事父母能竭其力、事君能致其身、與朋友交、言而有信、雖曰未學、吾必謂之學矣、

子夏が曰わく、賢を賢として色に易（か）え、父母に事（つか）えて能（よ）く其の力を竭（つく）し、君に事えて能くその身を致（いた）し、朋友と交わるに言いて信あらば、未だ学ばずと曰うと雖ども、吾は必ずこれを学びたりと謂わん。

【Erika】
I didn’t understand the first part:　堅を堅として色に易え; Yoshikawa says that this one little phrase has lots of interpretations. *１　He thinks the most convincing one is that we should respect sages as we respect beauties. In general, he seems to be saying that even if a person has not studied formally, as long as he respects sages, serves his parents to the best of his ability, able to offer everything to superiors, and is reliable and trustworthy, then he is a learned person.
Yoshikawa explains that身を致す just means accomplishing one’s work faithfully and loving it, as one would love oneself, not throwing one’s life away, and that such a pointless sacrifice is what a prostitute would do, or an uneducated person.

【余間】
*１　色々に解釈できるのも古典の面白さですね。シェイクスピアでさえその解釈の多様さに驚きますが、論語は更に二千年古い。

1-8
子曰、君子不重則不威、學則不固、主忠信、無友不如己者、過則勿憚改、

子の曰わく、君子、重からざれば則ち威あらず、学べば則ち固ならず。忠信を主とし、己に如（し）からざる者を友とすることなかれ。過てば則ち改むるに憚ること勿（な）かれ

【Erika】
You must be solemn to have authority. If you study, you will lose your stubbornness. Treat honesty as a cardinal moral. Do not become friends with those inferior to oneself. Correct one’s mistakes promptly. This is very abrupt and to the point! I don't really understand the part about losing one’s stubbornness by studying?why would that necessarily happen?

【余間】
*１　固はstubbornnessですが、よくない意味、つまり、自分の考えに固執することです。学問をすれば視野が広なり、多様な立場、意見を受け入れることが出来ます。

1-9
曾子曰、愼終追遠、民徳歸厚矣

曾子の曰わく、終わりを慎み遠きを追えば、民の徳、厚きに帰す。

【Erika】
The終りを慎み actually means to emphasize and carefully perform the rituals for funerals, and the遠きを追う means that one should continue to mourn one’s ancestors and perform the appropriate rituals for them. Then Soshi addresses statesmen, admonishing them to carry out the rituals because the masses would follow their example. I guess you can’t argue with that. Yoshikawa also writes that these rites were different depending on one’s class, but that even if the commoner’s rites were simpler, they would become more beautiful if they saw politicians performing theirs more faithfully.

【余間】
よく理解できましたね。

1-10
子禽問於子貢曰、夫子至於是邦也、必聞其政、求之與、抑與之與、子貢曰、夫子温良恭儉譲以得之、夫子之求之也、其諸異乎人之求之與、

子禽、子貢に問いて曰わく、夫子の是（こ）の邦に至るや、必らず其の政を聞く。これを求めたるか、抑々（そもそも）これを与えたるか。子貢が曰わく、夫子は温良恭倹譲、以てこれを得たり。夫子のこれを求むるや、其れ諸（こ）れ人のこれを求むるに異なるか。

【Erika】
Shikin was probably Confucius’ student, or Shika’s student. Fushi indicates Confucius. Shikin asks Shika if Confucius was asked to participate in the government of the countries he visited over half a lifetime, or if the overture came from him. Shika responds that this result was due to Confucius’ calmness, gentleness, respect, modesty and reserve. Shika goes on to say that this method is certainly different than other people’s methods.
Confucius traveled to various countries to put into place his political ideals. Yoshikawa comments that it is also clear that spoken style?colloquial style?is used here, and that this style is one reason for the title論語. In particular, the last phrase has additional words for rhythm and meaning. Theこれそれis there to add rhythm.*１
In a purely logical sense, I don’t see how Shika’s response answered Shikin’s question. Is he saying that Confucius’ very presence inspires statesmen to approach him for advice and guidance? Or is it just a device by which Shikin can make his point that those five virtues are very important?*２

【余間】
*１論語が孟子などに比べ難しいのは、この口語表現を写した助字が多いためです。古代中国語の発音で読めれば素晴らしいでしょうね。
*２　私は前者であると思います。直接孔子の風貌、言動に接した子貢が孔子に接したことのない子禽にその有様を伝えているのではないかと思います。

1-11
子曰、父在觀其志、父沒觀其行、三年無改於父之道、可謂孝矣、

子の曰わく、父在（いま）せば其の志しを観、父没すれば其の行いを観る。三年、父の道を改むること無きを、孝と謂うべし。

【Erika】
The best way to evaluate a person is to observe their attitude while their father is alive because while he is alive, the son can’t do anything of his own volition. And then when the father has died, watch the son’s actions. Filiality will be proven when the son does not change his father’s way of doing things for the three-year mourning period. This explains how to judge and evaluate someone based on their attitude to their father. Some interpretations contest that the 3-year rule is not unequivocal or unconditional (for example if the father’s way was not appropriate). One commentator wrote that filiality requires unquestioning observance of the three-year period, irregardless of the merit of the father’s actions, but that filiality is not the ultimate moral. If a more correct, superior moral is thought of, that should take primacy.*１

【余間】
*１　このsuperior moralとして「義」があげられることが多い。

1-12
有子曰、禮之用和爲貴、先王之道斯爲美、小大由之、有所不行、知和而和、不以禮節之、亦不可行也、

有子が曰わく、礼の用は和を貴しと為す。先王の道も斯れを美となす。小大これに由るも行なわれざる所あり。和を知りて和すれども礼を以てこれを節せざれば、亦た行なわるべからず。

【Erika】
Rituals were seen as expressing the ideal principles of one’s cultural life, and Confucius emphasized them as such. This section states that the purpose of ritual is harmony, and they are also important and precious because they were formalized by the rulers who devised humanity’s laws and regulations. But if you rely entirely on this harmony, you become incapable of action. Confucian thought emphasizes that truth lies between two poles. When it comes to ritual, harmony is crucial, but we must not lose ourselves in the beauty of ritual. The other side of ritualーorderly performanceーis also important.

【余間】
truth lies between two poles.という表現はこの章にぴったりですね。
これを一語で表現すると「中庸」ということになります。

1-13
有子曰、信近於義、言可復也、恭近於禮、遠恥辱也、因不失其親、亦可宗也、

有子が曰わく、信、義に近づけば、言復（ふ）むべし。恭、礼に近づけば、恥辱に遠ざかる。因（よ）ること、其の親（しん）を失なわざれば、亦た宗（そう）とすべし。

【Erika】
信ーfaithfully keeping promises?is not an absolute, it is not unconditional. The closer a promise is to righteousness, the deeper its significance becomes. Reverence is also not be praised without reservation. A reverence that draws together the rules of ritual removes any sense of embarrassment. Another interpretation asserts that信 is not equivalent to義, but is close, just as “reverence” is not equivalent to礼, but is close. If you have信, words become reliable, and if you have reverence, there is less risk that you will face embarrassment. The last phrase states that when choosing someone to depend on, you should not lose sight of those people it is natural for you to be close to, but Yoshikawa says that he’s not exactly sure about this.*１

【余間】
*１　エリカさんが lose sight of those peopleと書いているとことは吉川幸次郎の「見失わない」の訳だと思いますが、これはその選択を誤らないという意味です。

１－１４
子曰、君子食無求飽、居無求安、敏於事而愼於言、就有道而正焉、可謂好學也已矣

子の曰わく、君子は食飽かんことを求むること無く、居安からんことを求むること無し。事に敏にして言に慎み、有道に就きて正す。学を好むと謂うべきのみ。

【Erika】
Sages (gentlemen?)*１　 should not eat until they are stuffed and should not require comfortable living conditions. That seems fairly straightforward, and reminiscent of Jesus’ example. *２　The section goes on to say that we should be prompt in action and careful with our words. We should also be wary of falling into error by undue reliance on our own judgment, so we should request the guidance of moral people. People who do this are fond of study. This harks backs to a previous section which states that a person has as good as studied if his actions show true morality.*３

【余間】
*１　君子をどう訳すか困りますね！gentlemanで通す人もいますし、James Leggeのようにa superior man, a man of complete virtue, the accomplised schorar等と場所により使い分ける人もいます。
君子は論語に１００回以上出てきて、この君子とは何か、また、君子になるにはどうすれば良いかを学ぶのが、論語を読む最大の目的です。
*２　これはＢｕｄｄａも同じですね。
*３　言葉より実行を重んずる孔子の考えが、ここでも繰り返されています。

１－１５
子貢曰、貧而無諂、富而無驕、何如、子曰、可也、未若貧時樂道、富而好禮者也、子貢曰、詩云、如切如磋、如琢如磨、其斯之謂與、子曰、賜也、始可與言詩已矣、告諸往而知來者也、

子貢が曰わく、貧しくして諂（へつら）うこと無く、富みて驕（おご）ること無きは、何如（いかん）。子の曰わく、可なり。未だ貧しくして道を楽しみ、富みて礼を好む者には若（し）かざるなり。子貢が曰わく、詩に云う、切するが如く磋するが如く、琢するが如く磨するが如しとは、其れ斯れを謂うか。子の曰わく、賜（し）や、始めて与（とも）に詩を言うべきのみ。諸（こ）れに往（おう）を告げて来を知る者なり。

【Erika】
Shiko asks, what about being poor without being servile, and being rich without being proud? Confucius says that this is ok, but that it is even better to be poor and yet enjoy it, and to be rich but like ritual. The poem quoted says that bone, ivory, jewels and stones are all polished, and moral men must not neglect to “polish” their morals. Shiko says that not only are poor men not servile, but they enjoy life, and rich men not only avoid pride but enjoy ritual, just as inherently beautiful objects like bone, ivory, jewel and stone can be polished to be even more beautiful. Confucius tells Shiko (using an affectionate name for him) that he can truly discuss poetry with him, and that he really understands poetry.来 means “the future,” and Confucius is telling Shiko that he should latch on to phrases from poems that express future conditions and invest the poem with new life.

【余間】
孔子が子貢の反応を喜んでいる様が伝わってきますね。
中国でも日本でも、詩を重んずる風潮は、古くからごく最近まで続きます。政治家が詩や詠むことは明治のころまで当たり前でした。西洋と対比できる現象かもしれません。そのルーツは孔子の学派が詩を重んじたところにあると思います。

1-1６
子曰、不患人之不己知、患己不知人也、

子の曰わく、人の己れを知らざることを患（うれ）えず、人を知らざることを患（うれ）う。

【Erika】
You should not worry if you are not acknowledged by other people. Rather you should worry that there is nothing about you that should be, or deserves to be, acknowledged by others. This is similar to a previous section:人知らずして怒らず。

【余間】
私は、いつも自分のことだけを考え、人にも認められようとし、また、他人を本当に理解しようとしない自分を発見して、愕然とすることがあります。心のもち方、人格が変わらないとこの章は守れないことです。

　　　　　　　　　　　　　　　　*****

これで第一篇が終わりました。吉川幸次郎先生の本によりながらとはいえ、正確に理解していくエリカさんの理解力に驚きました。
後藤点による訓読も早く馴れてきたのも驚きです。

我々が読んでいるのは、２５００年前の文章です。８００年以上前の朱熹の注を見ながら、２００年以上前、後藤芝山のつけた訓点で読んでいます。私は３０年近い前に、このことに気づき、慄（りつ）然と致しました。
さて、今度は、ゲルマンの血を引く、エリカさんが取り組みますが、これは時代の隔たりの他に、東西文明のギャップが横たわっています。エリカさんがこれを乗り越えて、最後まで読み終えることを祈っています。

参考

次の篇へ