ORIGINAL : I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII,
XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX
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BAB XVI : 01, 02, 03, 04, 05, 06, 07, 08, 09, 10, 11, 12, 13, 14,
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李氏將伐顓臾, 冉有李路見,
lǐ shì jiāng fá zhuān yú, rǎn yǒu lǐ lù jiàn,
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Keberuntungan permulaan mempersiapkan untuk menyerang (melalui guna-guna /
ilmu klenik) dengan mudah dan cepat pada saat yang tepat.
Setelah beberapa waktu ada melihat jalan keberuntungan.
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於孔子曰, 李氏將有事於顓臾'
yú kǒng zǐ yuē ‘lǐ shì jiāng yǒu shì yú zhuān yú’
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Sehubungan dengan diatas Kongfucu berkata
‘keberuntungan permulaan mempersiapkan ada persoalan
sehubungan dengan mudah dan cepat pada saat yang tepat’.
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孔子曰, 求, 無乃爾是過與, 夫顓臾,
kǒng zǐ yuē ‘qiú, wú nǎi ěr shì guò yù , fū zhuān yú,
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Kongfucu berkata ‘Memohon,
Janganlah sampai kalian setuju mengalami kebersamaan,
Pertanggung jawaban yang telah terjadi akan mudah dan cepat,
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昔者先王以為東蒙主,
xī zhě xiān wáng yǐ wéi dōng méng zhǔ,
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Seperti yang lalu raja pemula dikendalikan dari suatu tempat di timur mongol oleh
juru kunci/ pemiliknya,
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且在邦域之中矣, 是社稷之臣也, 何以伐為,
qiě zài bāng yù zhī zhōng yǐ, shì shè jì zhī chén yě, hé yǐ fá wéi’
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Tambahan lagi pada Negara bagian itu ditengah-tengahnya adalah wilayah yang
menjadi haknya selamanya, Adalah kelompok masyarakat yang mengawasi sebagai
pengikutnya pula, Pembawaannya untuk menyerang pula’.
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冉有曰, 夫子欲之, 吾二臣者, 皆不欲也.
rǎn yǒu yuē ‘fū zǐ yù zhī, wú èr chén zhě, jiē bù yù yě’
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Setelah melewati beberapa waktu
berkata ‘Orang berpengetahuan bernafsu sekali,
Menurut saya kedua menterinya, kasus yang tidak menarik pula’.
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孔子曰, 求, 周任有言曰, 陳力就列,
kǒng zǐ yuē ‘qiú, zhōu rèn yǒu yán yuē, chén lì jiù liè,
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Kongfucu berkata Permohonan,
Menugaskan pencipta ada ucapan yang harus dikatakan,
Sekali saja memamerkan kekuatan berarti telah bergabung,
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不能者止, 危而不持, 顛而不扶,
bù néng zhě zhǐ “wēi ér bù chí, diān ér bù fú,
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Dirinya tidak bisa untuk berhenti.
Musibah yang akan ditimbulkanya tidak dapat dikendalikan,
Kondisi prima juga tidak akan menolong,
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則將焉用彼相矣, 且爾言過矣,
zé jiāng yān yòng bǐ xiāng yǐ, qiě ěr yán guò yǐ,
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Prinsipnya bagaimana mempersiapkan menggunakan memungkinkan bekerja sama
adalah selamanya,
Tambahan lagi seperti itu ucapannya harus terus menerus selamanya,
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虎兕出於柙, 龜玉毀於櫝中, 是誰之與,
hǔ sì chū yú xiá, guī yù huǐ yú dú zhōng, shì shéi zhī guò yù’
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Macan badak india dikeluarkan dari kandangnya,
Jade kura-kura melakukan hal-hal merugikan sehubungan yang didalam cabinet,
Adalah siapa sepakat melewatinya bersama-sama.
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冉有曰, 今夫顓臾, 固而近於 費, 今不取,
rǎn yǒu yuē ‘jīn fū zhuān yú, gù ér jìn yú fèi, jīn bù qǔ,
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Setelah beberapa waktu berkata,
Sekarang tanggung jawabnya segera dan cepat pada waktunya,
Sengsaranya mirip dengan membayar biaya, Sekarang tidak ada pilihan,
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後世必為子孫憂.
hòu shì bì wéi zǐ sūn yōu.
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Setelah generasi ini pasti menjadikan anak cucu khawatir.
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孔子曰, 求, 君子疾夫舍曰, 欲之而必為之辭
kǒng zǐ yuē ‘qiú, jūn zǐ jí fū shě yuē ‘yù yù ér bì wéi zhī cí.
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Kongfucu berkata, Permohonan,
Nabi benci dengan orang yang melarikan diri dari tanggung jawab
Berkata, Nafsunya seperti ini, Sepertinya harus melupakannya,
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丘也, 聞有國有家者, 不患寡而患不均,
qiū yě, wén yǒu guó yǒu jiā zhě, bù huàn guǎ ér huàn bù jūn,
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Tanah kuburan pula, kedengarannya memiliki negara memiliki keluarganya.
Bukannya membahayakan mengabaikannya,
Tetapi membahayakan karena tidak ada keadilan,
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不患貧而患不安, 蓋均無貧, 和無寡,
bù huàn pín ér huàn bù ān, gài jūn wú pín, hé wú guǎ,
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Bukannya membahayakan karena kemiskinan,
Tetapi membahayakan karena tidak ada rasa aman.
Melindungi keadilan bukanlah dengan kemiskinan,
Bekerja sama bukannya mengabaikan,
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安無傾. 夫如是, 故遠人不服,
ān wú qīng. fū rú shì, gù yuǎn rén bù fú,
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Keselamatan bukannya serabutan/ asal-asalan.
Tanggung jawab seperti ini adalah,
Zaman dahulu sewaktu manusia belum berpakaian,
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則修文德以來之. 既來之. 則安之,
zé xiū wén dé yǐ lái zhī. jì lái zhī, zé ān zhī .
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Prinsipnya adalah merajut bahasa moralitas untuk yang akan datang menjadi nyata.
Yang telah ada dan yang akan datang menjadi nyata,
Pada prinsipnya keselamatan menjadi nyata.
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今由與求也, 相夫子,
jīn yóu yǔ qiú yě, xiāng fū zǐ,
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Sekarang semangat kebersamaan menjadi permohonan pula,
Satu sama lain memiliki tanggung jawab,
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遠人不服而不能來也,
yuǎn rén bù fú ér bù néng lái yě,
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Orang dari jauh masih belum berpakaian sepertinya tidak mungkin berani datang pula,
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邦分崩離析, 而不能守也,
bāng fēn bēng lí xī, ér bù néng shǒ yě,
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Negara bagian yang telah terpecah-pecah menjadi beberapa dan jalan sendiri-sendiri
secara terpisah seperti ini tidak mampu memberikan perlindungan pula,
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而謀動干戈於邦內, 吾恐李孫之憂,
ér móu dòng gān gē yú bāng nèi, wú kǒng lǐ sūn zhī yōu,
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Sepertinya perlu ada perencanaan melakukan tindakan dengan senjata tombak
sehubungan dengan didalam negara bagian, Menurut saya sangat menakutkan
keberuntungan cucunya untuk mempertahankan eksistensi,
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不在顓臾, 而在蕭牆之內也'
bù zài zhuān yú, ér zài xiāo qiáng zhī nèi yě’
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Tidak terlihat sederhana dan sedikit waktunya,
Seperti pada batu nisan dinding bagian dalamnya pula.
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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."
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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.'
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XLV. Gin/ Ghost Spirit & The Impact
Lucky at the first time summon for easier and precise attack.
After time and over lucky face on his owns jurney.
According to the above confucius says,
'Lucky at the first time summon the matter according for easier and instant at
precise time'.
Confucius says, 'Please,
You should never because after that you will be experience togetherness,
The responsibility also will be easier and instant,
Like old time early king have been reins from one place at east mongolia by a
master/ owner,
Furthermore that state was their rightful area already,
They was a group of unirrigate farmer also the follower,
The attitute was for attack'.
After a momment of time than says,
'The responsibility was equal to both of their minister desire ,
All of this also beyond your hope'.
Confucius says, 'Please, To instruct this creator there utterance should be speak,
Once you show off the power mean you have been colected together,
Yourself not able to quit,
The calamity will be rise on was not able to be reins,
Return will not helpfull,
Actually after prepare and use once was forever,
Furthermore the utterance must keep continue forever.
Tiger rhinoceros indicus escapes from his cage,
Tortoise jade to ruins the content inside cabinet,
Was whoever make an aggrement experience togetherness'.
After a momment of time says,
'Now the responsibility was instant also at precise time,
Definitely more or less parable to pay an expenses,
Now you did not have any choice,
After this life definitely worried your children and grandson'.
Confucius says, 'Please,
A prophet hate a person who escape from his responsibility and say,
'His desire was like this,
Look like should be say goodbye, Also a mound,
Heard look like owns a nation and the family.
The endanger not because of ignored,
But the dangerous because of no equality,
The endanger not because of poors,
But the dangerous was no safety,
Impossible to be build equality by destitution,
Joint together was not to be ignored,
Safety was not to be chaotic.
An ancient time responsibility when human not yet wear a cloth.
Actually was knitting and realize the moral language,
Realize for now and the future.
Actually was realize the safety'.
Now togetherness become a request,
Each other have theirs own responsibility,
People from far away not yet wear a cloth not bolt to come,
The state have been separate to many piece also on their owns way and not able to
give a protections,
Should be work on planning for make a change by spear weapon to integrade the
separate state,
I have been fears Lie Shun to be able to survive,
Did not view simple ways and needs short of time,
Maybe a mound stone with their inside too'.
To be continue
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