Classical Chinese Poetry and Prose

FRI 8:00-9:30 sal. 424 Classical Chinese Poetry and Prose Jezyk chinski klasyczny SIN-m I 30+30, fall 2023, Adam Mickiewicz University, Poznan

Tools

• Fulltext & English translation of Lunyu: http://www.acmuller.net/con-dao/analects.html, of Liji: https://ctext.org/liji
• Wenyanwen Zidian: https://wyw.hwxnet.com/

Please follow this link to the final paper page.

Schedule

课程安排 Schedule

1 Oct 6, 2023 8:00-9:30 424 Organizational things

2 Oct 13 8:00-9:30 Self-introduction

3 Oct 27 8:00-9:30 The Analects I STY

4 Dec 1 8:00-9:30 The Analects II GZS

5 Dec 1 13:15-14:45 The Analects III CMN

6 Dec 8 8:00-9:30 The Analects IV JX, AYR

7 Dec 8 13:15-14:45 The Analects V ZQY

8 Dec 15 8:00-9:30 The Analects VI PNL, KXY

9 Dec 15 13:15-14:45 Book of Rites I MSH

10 Jan 12 8:00-9:30 Book of Rites II

11 Jan 26 8:00-9:30 Book of Rites III JXM, FJN

12 Tue Jan 30 8:00-9:30 Book of Rites IV ZYF

13 Fri Feb 2 8:00-9:30 Book of Rites V AR

14 Fri Feb 2? Selected Readings OY

15 Feb 9 Final Paper (homework)

Session 1

本课程由吴漠汀线下授课。课堂语言为中文，但也会提供一些英语/法语/德语/日语/波兰语的解释。一部分的资料是简体字的，一部分繁体字。你们注意到繁体字的时候，请打招呼。看繁体字慢慢的也要看习惯。

This class is taught by Martin Woesler in presence. The class language is Chinese, however, some explanations in English/French/German/Japanese/Polish will be given. Some part of the teaching material is in simplified characters, another part in traditional character. If you find traditional characters, please tell the teacher. You should get used to reading traditional characters too.

1. 请阅读使用条款：通过注册本维基，您同意将您的数据（姓名、学号、学习方向、电子邮件、设备技术数据、IP地址等）和您在课堂上的贡献（作业、翻译、演讲、讲义、期末考试试卷等）储存起来，用于评分和学术用途（教学和研究用的匿名）。你明确同意你的贡献可以由老师以他的名义使用，例如用于出版，用于改进教材等。

1. Please read the terms of Use: By registering for this Wiki, you give your consent that your data (name, study no., study direction, email, technical data of your device, ip address etc.) and your contributions to class (homework, translations, presentations, handouts, final exam papers etc.) is stored for grading, and academic use (teaching and ANONYMIZED for research). You explicitely agree that your contributions can be used by the teacher under his name, e.g. for publication, for improvement of teaching material etc.

2. 我们需要一些志愿者。我们的助教是JX她给老师发一份学生名册，并将所有作业和测验的成绩以及她从老师那里收到的成绩输入名册，由老师保管。我们还需要1名wiki管理员和5名调查助理，他们要知道如何使用http://wjx.top。如果我们有超过100名学生，我们需要2名教学助理。所有这些人的 "课堂表现 "成绩都会得到加分。注册后（见下面第3点），请在这里直接在角色后面写上你的名字（例如："教学助理--雷锋"）。要改变维基上的任何内容，请见下面第3点。

• 教学助理 - JX Teaching assistant
• 维基管理员 - - Wiki admin

2. We need volunteers! Our teaching assistant 助教 is JX. She should send a student roll to the teacher and enter all grades from homework and quizzes and those she receives from the teacher into the roll to be kept with the teacher. We still need 1 wiki admin and this time we do not need survey assistants, who know how to use http://wjx.top. If we have more than 100 students, we need 2 teaching assistants. All of them will get extra points for their "performance in class" grade. After registration (see point 3 beneath), please write your names here directly behind the role (e.g. "teaching assistant - Lei Feng"). To change anything on the wiki, please see point 3 beneath.

3. 请在本维基上注册。从任何地方你都可以按照这个链接注册：https://bit.ly/WIKIREG。如果您已经在这里，请点击右上角的 "注册（register）"，然后点击 "申请一个（request one）"。然后请在两个名字（用户名和真名）中使用你的拼音真名（姓和名之间留有空白）进行注册，所以要有两次 "雷锋 "和 "雷锋"。请勾选您同意条款和条件的选项。然后输入密码 "wikicaptcha "并点击 "提交"。你会收到一封带有链接的确认邮件。你可以点击该链接，确认你的身份并创建一个密码。然后你需要等待1-2天，直到老师授予你权限。你将会收到另一封邮件，当它发挥作用的时候。有了这个维基的访问权，你就可以直接编辑一切，包括这个页面。如果你想学习如何在Wiki上进行编辑，请阅读这里： uvu:Community_Portal 。在编辑之后，你会被要求输入密码以保存修改，这次的密码是 "wikicaptcha"。

3. Please register on this Wiki. From any place you can register following this link: https://bit.ly/WIKIREG. If you are already here, click on "register" on the top right corner, and then on "request one". Then please register with your real name in Pinyin (with blank space between the family name and the given name) for the two names (username and real name), so two times "Lei Feng" and "Lei Feng". Please check the box that you agree to the Terms and Conditions. Then type in the password "wikicaptcha" and click on "submit". You will receive a confirmation email with a link. You can click on the link, confirm your identity and create a password. Then you need to wait 1-2 days until the teacher grants you access. You will receive another email when it will work. With the access to this wiki, you can directly edit everything, including this page. If you want to learn how to edit on Wiki, please read here: uvu:Community_Portal After editing, you will be asked for a password to save changes, this time the password is "wikicaptcha".

4. 请在本班的微信群里注册。该微信群将由助教创建。请务必在群里显示你的名字和以下内容： "雷锋20级笔译"。

4. Please register on the WeChat Group of this class. The WeChat Group will be created by the Teaching Assistant. Please make sure to display your name in the group with the following details: "Lei Feng 雷锋 20级 笔译".

5. 为了便于交流，请将老师good_old_cathay添加到你的微信联系人中。

5. For communication please add the teacher good_old_cathay to your WeChat contacts.

6. 请为第二节课准备第一篇课文（课本第12-15页）。

6. Please prepare the first text for the Session 2 (text book pages 12-15).

7. 请在第二节课前做小测验。

7. Please take the quiz before Session 2.

8. 请选一个这个学期要用ppt介绍的一个题目，写在下面学生名单的名字后面。

8. Please choose a topic to present with ppt and write the topic behind your name in the student roll beneath.

Here a summary of the most important points in Chinese: @所有人  请各位同学将群聊备注改为姓名拼音 姓名 班级的格式，如 Li Xin 李欣 21级 英语笔译。请各位同学浏览此网站了解本学期的课程要求：https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose （短一点的是http://bit.ly/...，然后按我们课的链接）. 我们的课程还需要六位同学分别做网站管理员（1位）和這一次不需要调查助手（5位），期末可以得到一定加分，请有意向的同学在今天晚上六点前私聊我。请大家尽快完成以下课程前准备：

• https://bit.ly/WIKIREG 请在此维基网站上注册，用户名和真实姓名都请填写自己姓名的拼音，像"Li Xin"和"Li Xin"，密码填wikicaptcha，收到邮件确认身份后等待老师通过

注：在中国大陆内有的链接可能要用vpn才能进

1. Organizational things incl. course goals, competences to achieve and workload

Student Role Self introduction

1. ZJQ 对亚洲感兴趣
2. AYR 想在中国工作，笔译
3. KXY 喜歡中文、筆譯
4. PNL 喜歡中國文化、閲讀中文的小説，筆譯
5. GZS 對台灣文化感興趣（英語、俄語、德語、日語、波斯語）
6. JX Marketing 市場營銷
7. FY 要掙錢，翻译 WikiAdmin
8. FJN 想去台灣或者大陸留學，希望儅口譯的翻譯
9. JXM 外語、喜歡中國文化，想去中國留學 TA
10. AR 想去大陸還是台灣留學，想學習業務（Business）
11. ZYF 從小對中國感興趣（中國武俠電視劇）The Legend of Nezha，以後有可能要儅老師
12. PXX 中國社會感興趣，英文學術論文，社會科學
13. ZQY 喜歡學外語，聽説漢語很難，要挑戰，以後要當翻譯，對中國社會感興趣
14. KXY
15. STY
16. OYZ
17. CMN
18. OY

Schedule with topics (please write your name behind one topic to do a presentation on it)

Each time introduction, vocabulary, grammar, translation exercises

1 Oct 6, 2023 8:00-9:30 424 Organizational things

2 Oct 13 8:00-9:30 Self-introduction

3 Oct 27 8:00-9:30 The Analects I STY

4 Dec 1 8:00-9:30 The Analects II GZS

5 Dec 1 13:15-14:45 The Analects III CMN

6 Dec 8 8:00-9:30 The Analects IV JX, AYR

7 Dec 8 13:15-14:45 The Analects V ZQY

8 Dec 15 8:00-9:30 The Analects VI PNL, KXY

9 Dec 15 13:15-14:45 Book of Rites I KXY

10 Jan 12 8:00-9:30 Book of Rites II

11 Jan 19 8:00-9:30 Book of Rites III JXM, FJN

12 Jan 26 8:00-9:30 Book of Rites IV ZYF

13 Jan 30 8:00-9:30 Book of Rites V AR

14 Feb 2 8:00-9:30 Selected Readings OY

15 Feb 9 Final Paper (homework)

Session 3 仲尼《論語》The Analects I Oct 27 8:00-9:30

Important Introductions you may want to read

• Classical Chinese 2023 文言文，包括基本的概要 with a general introduction into classical Chinese
• Examples of classical Chinese poetry with modern Chinese translation Critical Overview of Chinese Literature 2023 例子：蘇東坡之賦

For prose texts, we will deal with short excerpts from the Analects and the Book of Rites.

Please prepare for next session in two weeks:

1. Read the following introduction and the first sentences until the mark "UNTIL HERE".

2. Please write a modern Chinese translation of the sentences.

概要 introduction

The Analects have not been written by Kungfutse, but similarly to Platon's works were written down by his disciples and followers. Kungfutse mostly became known through the rewriting of probably Mengzi, who called himself "The 2nd greatest philosopher after Kungfutse". Mengzi was not successful in his career, but had to travel a lot to offer his service to different rulers. Therefore, he seem to have invented the travels of Kongfutse. Since the Lunyu was forbidden in Qin Dynasty, the version we have today is based on n Zheng Xuan (127-200) merging three texts. Also, the Lunyu does not consist out of only Confucian thoughts, but are a collection from several sources including those refering to their masters with "子曰". Kungfutse himself was called "仲尼" in his time. Also, main ideas we call "Confucianist" today, like the unity of Zhou, the importance of rites and the filial piety are far older than Confucius. Therefore, we have a pre-Confucian Confucianism. Confucianism is called "儒學" and Neo-Confucianism "新學". One of the main ideas of Confucius is the Golden Rule. Hegel later referred to this as the start of the "Walk of the World Spirit" over the 100 Schools, Buddha, Zaratustra, Ancient Greek Philosophy, Roman Philosophy to German Philosophy.

郭锡良 Guo Xiliang: 古代汉语(下)(修订本): 【《論語》介紹】《論語》是記載孔子言行的書。孔子（公元前551—前479年），名丘，字仲尼，春秋時魯國曲阜（今山東曲阜市）人。他是我國古代一個影響深遠的思想家、教育家，是儒家學派的創始人。他出身於没落的貴族世家，曾短期在魯國做官，又周遊許多諸侯國，想推行自己的政治主張，未被採納，後來致力於教育工作和整理古典文獻，相傳他的弟子有三千多人。孔子思想的主要内容是提倡禮樂和仁義。禮樂是孔子提出的維護社會秩序的規範，仁義是他提倡的立身處世的道德標準。“仁”是這一思想體系的核心。所謂“仁”就是愛人，就是推己及人的同情心。這種道德觀念的提出，表現了對人的重視和對人際關係的新認識。這有緩和矛盾、維護統一的一面，也有同情庶民的一面。它表現在政治上就是“爲政以德”。孔子創立的儒家學説，影響極爲深遠。他公開講學授徒的活動，對我國古代文化教育的發展，有一定促進作用。他通過自己豐富的教學實踐，總結了不少有益的經驗。他在整理和保存我國古代的文獻方面，也作出了巨大的貢獻。

《論語》是研究孔子學説的基本資料，全書的主要内容是孔子在談話中對禮樂、仁義以及其他一些意識形態的説明和解釋。在封建社會的整個歷史時期，《論語》是每個讀書人必讀的經典，影響之大是無與倫比的。

《論語》的最後成書，約在戰國初年，它是由孔子的弟子和再傳弟子編定的。漢代曾流傳魯論、齊論、古論三種不同的本子，我們今天所見到的《論語》二十篇是漢朝人在上述三種本子的基礎上整理而成的。《論語》的注本爲數非常多，影響大的有何晏的《論語集解》，朱熹的《論語集注》，劉寶楠的《論語正義》。今人楊伯峻有《論語譯注》。

Introduction from Beida Gudai Hanyu

論語

《論語》是由孔子弟子及再傳弟子輯録而成的 一部書。孔子(前 551—前479),名丘，字仲尼，鲁國陬邑(今山東省曲阜市東南)人。孔子 中年開始聚徒講學，後又在魯國做過官。五十多葳周遊列國，希望實現自 己的政治主張，但未得到諸侯的任用。晚年專心致力於教育，整理古代文 獻。孔子是思想家、教育家，儒家學派的創始人。其學説的核心是“仁” (仁爱),他的倫理思想、教育理念有許多可貴的因素值得肯定。他又是中 國古代私人講學的第一人，在整理古代文獻、傳播古代文化方面做出了重 大貢献，被尊奉為中國古代的聖人。

《論語》 一書記録了孔子及其弟子的言行，内容涉及政治觀點、倫理觀 念、道德修養、教育學習等方面，蘊含了豐富的人生經驗和深刻的哲理思 考。《論語》是一種語録體，言簡意駭，暁暢易懂，含蓄有致，書中的很多話 已成為格言和成語，對後代的文學語言有很大影響。

《論語》成書約在戰國初年。漢代《論語》有《齊論》《鲁論》《古論》三種本 子，今本《論語》由漠代人整理而成，共二十篇，每篇分若干章。《論語》的注本 很多，通行的有三國魏何晏《論語集解》、南宋朱熹《論語集注》、清代劉寶楠《論 語正義》、近人程樹德《論語集釋》、今人楊伯峻《論語譯注》等。

選文據影印本《十三經注疏》,中華書局一九八○年版。文章題目為後加。

The Analects – grammar 古漢語常識

Punctuation

《論語》預科作業 The Analects - preparatory homework: translation exercises

爲了準備第三次上課，麻煩每個同學翻譯下面兩句，翻譯成中文和英文。

Homework as a preparation for the 3rd session. Please translate the following two sentences into modern Chinese and into English.

Please every student click here to write your homework to be delivered until 20231027_homework.

Student presentations

The Analects I

STY (Broken Link.)

Session 4 仲尼《論語》The Analects II Dec 1 8:00-9:30

Teaching Assistant: Katarzyna

Student presenter today: GZS

Powerpoint for download:

Homework to prepare for today

1. Please read all the texts under Analects II before class.

2. Please write a modern Chinese translation of the Text 1 here on this subwebpage for homework: 20231201_homework.

郭锡良 Guo Xiliang: 古代汉语(下)(修订本): 子路曾晳冉有公西華侍坐①

【説明】這篇對話生動地記敍了孔門四弟子的不同性格、志趣，也表現了孔子的教育目的和教學方法。子路、冉有、公西華都想在政治上表現自己的才能。曾晳的回答似乎與政治無關，有點“淡泊自得”的味道，其實不然，他所描繪的正是“大同社會”的一個縮影，所以深受孔子的贊揚。本篇選自《論語·先進》。

Text 1

子路、曾晳、冉有、公西華侍坐。

子曰：“以吾一日長乎爾，毋吾以也② 。居則曰：‘不吾知也③ ！’如或知爾，則何以哉④ ？”子路率爾而對曰⑤ ：“千乘之國，攝乎大國之間，加之以師旅，因之以饑饉⑥ ；由也爲之，比及三年，可使有勇，且知方也⑦ 。”夫子哂之⑧ 。“求，爾何如？”對曰：“方六七十，如五六十⑨ ，求也爲之，比及三年，可使足民⑩ ，如其禮樂，以俟君子⑪ 。”“赤，爾何如？”對曰：“非曰能之，願學焉⑫ 。宗廟之事，如會同⑬ ，端章甫⑭ ，願爲小相焉⑮ 。”“點，爾何如？”鼓瑟希，鏗爾，舍瑟而作⑯ 。對曰：“異乎三子者之撰⑰ 。”子曰：“何傷乎⑱ ？亦各言其志也！”曰：“莫春者，春服既成⑲ ，冠者五六人，童子六七人⑳ ，浴乎沂，風乎舞雩，詠而歸㉑ 。”夫子喟然嘆曰：“吾與點也㉒ 。”

Text 1 注釋

①　子路：姓仲名由，字子路，一字季路。　曾晳：名點，曾參的父親。　冉有：名求，字子有。　公西華：名赤，字子華。公西是複姓。　侍坐：陪着〔孔子〕坐着。　侍：本指侍立於尊者之旁。

②　因爲我比你們年紀大些，〔人家〕不用我了。　一日：一兩天的意思。作“長”的狀語。　長乎爾：比你們年長。　乎：介詞，表比較。　爾：第二人稱代詞，這裏表複數。　毋吾以：不用我。　吾：作“以”的賓語，在否定句中代詞賓語前置。　以：動詞，用。

③　居：平居，卽平常。這句的主語是“你們”。　不吾知：不知吾。

④　或：無定代詞，有人。　何以：怎麽辦。

⑤　率爾：不假思索的樣子。

⑥　千乘之國：有一千輛兵車的國家。　乘：一車四馬。　攝：夾。　加：加在上面。　之：代詞，指千乘之國。　師旅：古代軍隊編制的單位。五百人爲一旅，二千五百人爲一師。這裏指大國來侵犯的軍隊。　因：繼，連續。　饑饉：指饑荒。《爾雅·釋天》：“穀不熟爲饑，菜不熟爲饉。”

⑦　比（舊讀bì）及：等到。　方：方向，卽義方，儒家所謂的“義方”，就是“親其上，死其長”之類。

⑧　哂（shěn）：亦作“吲”，微笑。這裏略帶譏笑的意思。

⑨　方：見方，卽每邊的長度。　如：或者。這句是指縱横六七十里或五六十里。周制六尺爲步，三百步爲里。周尺約合今20厘米至23厘米，一里約合今0.7里，這裏是約數，并非實指。

⑩　足民：使民豐足。

⑪　如其：至於那個。　如：若，至於。有表轉折的作用。　其：代詞，那個。　俟：等待。

⑫　焉：這裏作指示代詞兼語氣詞。所指代的内容卽下文所説的“小相”這種工作。

⑬　宗廟：祖廟，諸侯國有宗廟。這裏指祭祀祖先。　會同：古代諸侯朝見天子，如不是按規定的時間去朝見叫做“會”，與衆諸侯一起去朝見叫做“同”，後來兩君相見也叫做“會”。

⑭　端章甫：都是名詞用作動詞。　端：玄端，一種禮服。　章甫：當時貴族通常戴的一種黑色禮帽。“甫”一作“父”。

⑮　小相：贊禮的人。卿大夫擔任贊禮工作叫“大相”，士擔任贊禮工作叫“小相”。

⑯　瑟：絃樂器。瑟身是長方形木質音箱，一般有二十五絃。　希：希疏。這裏指鼓瑟的聲音近於尾聲。　鏗爾：象聲詞，舍瑟的聲音。　作：立起來。

⑰　撰：才具，才幹。

⑱　何傷乎：有什麽關係呢？

⑲　莫春：指三月。也有人懷疑這裏的“莫春”並非夏曆三月，因爲三月的魯國，天氣還頗爲寒冷，不宜於浴，也不宜於“風乎舞雩”。　莫：暮的本字。　春服：指夾衣。

⑳　冠（guàn）者：古代貴族男性青年，有二十歲行冠禮的制度。所謂“冠者”，卽指二十歲以上的成年人。　童子：尚未成年的孩子，十九歲以下的小青年。

㉑　沂（yí）：水名。源出山東鄒縣東北，西流經曲阜與洙水合，入泗水。　風：這裏用作動詞。乘涼。　舞雩（yú）：地名，在曲阜市東南。　雩：本是求雨的祭名，雩祭時，還有舞蹈，故稱舞雩。雩祭的地方築有土壇，周圍種有樹，所以能乘風涼。　詠：歌詠。

㉒　喟（kuì）然：嘆息的樣子。　與：動詞，贊同。

Text 2

三子者出，曾晳後① 。曾晳曰：“夫三子者之言何如② ？”子曰：“亦各言其志也已矣。”曰：“夫子何哂由也？”曰：“爲國以禮，其言不讓③ ，是故哂之。”“唯求則非邦也與④ ？”“安見方六七十如五六十而非邦也者？”“唯赤則非邦也與？”“宗廟會同，非諸侯而何⑤ ？赤也爲之小，孰能爲之大⑥ ？”

Text 2 注釋

①　後：動詞，後出。

②　夫：指示代詞，那。

③　讓：禮讓，謙遜。

④　曾晳還没有明白孔子哂笑子路的原因。他以爲孔子笑子路不能“爲國”，而不懂孔子笑子路是由於子路説話態度不謙虚，如“率爾而對”，又誇説自己能使民“知方”等。所以，曾晳一連兩次發問“唯求……”、“唯赤……”。在曾晳看來，求與赤也表示了要“爲邦”，爲何孔子不笑話他倆呢？難道他倆所講的就不是國家嗎？

⑤　宗廟會同：意思是有宗廟之事，有會同之事。　非諸侯而何：不是諸侯國是什麽？　諸侯：這裏指國家。卽曾晳所謂的“邦”。

⑥　赤只能給諸侯擔任小相，誰能給諸侯擔任大相呢？　爲之小，爲之大：都是雙賓語。　之：指諸侯國。　小、大：指小相、大相。

Text 3

季氏將伐顓臾①

《論　語》

【説明】顓臾是魯國的國中之國，季氏要吞併它，這是符合當時歷史發展趨勢的。孔子從維護周朝的禮制出發，極力反對，並提出了他的一些治國安邦的主張。“不患寡而患不均，不患貧而患不安”。這在現實社會中雖然只是空談，但是却不無啓發。

季氏將伐顓臾。冉有、季路見於孔子曰②

：“季氏將有事於顓臾③
。”孔子曰：“求！無乃爾是過與④
？夫顓臾，昔者先王以爲東蒙主，且在邦域之中矣⑤
，是社稷之臣也，何以伐爲⑥
？”冉有曰：“夫子欲之⑦
，吾二臣者皆不欲也。”孔子曰：“求！周任有言曰⑧
：‘陳力就列⑨
，不能者止。’危而不持，顛而不扶，則將焉用彼相矣⑩
？且爾言過矣，虎兕出於柙，
玉毀於櫝中⑪
，是誰之過與？”

Text 3 注釋

①　季氏：“季”本是魯公子友的字，他的後代就以“季”爲氏。這裏的季氏指季康子，名肥。在魯哀公三年當權，二十七年卒。　顓臾（zhuānyú）：據説是太皡氏的後裔，姓風，是魯的附庸國，在今山東費縣附近。

②　冉有、季路：孔子的學生，當時都任季氏的家臣。　見：謁見。

③　有事：指軍事行動。古代把祭祀和戰争稱爲“國之大事”。

④　無乃……與：古漢語中的固定格式，表示一種推測語氣，可譯爲“恐怕……吧”。　爾是過：爾作“過”的賓語，前置。　是：指示代詞，在這裏複指賓語“爾”。　過：責備。用作動詞。全句意思是，恐怕應該責備你吧。

⑤　先王：先代的國君。　東蒙：山名。卽蒙山。在今山東蒙陰縣南。　主：主管祭祀的人。　邦域之中：指在魯國國境之内。

⑥　社稷之臣：國家的臣屬。　何以……爲：古漢語中的固定格式，表示反問語氣，可譯爲“爲什麽要……呢”。

⑦　夫子：指季康子。春秋時，對長者、老師以及大夫等都可以尊稱爲夫子。

⑧　周任：古代的一位史官。

⑨　陳力就列：〔能〕施展出才能，〔就去〕擔任職務。　陳：陳列，這裏是施展的意思。　就：動詞。走向。這裏是擔任的意思。　列：位，職務。

⑩　這三句是比喻的説法。大意是，〔瞎子〕遇到了危險卻不去攙扶，將要跌倒卻不去扶住，那何必要用那個攙扶的人呢！　相：攙扶盲人走路的人。

⑪　過：錯誤。　兕（sì）：獨角犀牛。　柙（xiá）：關猛獸的木籠子。　

：指 甲，用來占卜吉凶。　玉：寶玉，用於祭祀。　櫝（dú）：匣子。

Student presentations

《論語》預科作業 The Analects II: GZS Media:Analects_II.pptx

《論語》預科作業 The Analects II - preparatory homework: translation exercises

Homework as a preparation for the 4rd session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until 20231207_homework.

Session 5 仲尼《論語》The Analects III Dec 1 13:15-14:45

概要 introduction

Text 4

冉有曰：“今夫顓臾，固而近於費①

。今不取，後世必爲子孫憂。”孔子曰：“求！君子疾夫舍曰‘欲之’而必爲之辭②
。丘也聞有國有家者③
，不患寡而患不均，不患貧而患不安④
。蓋均無貧，和無寡，安無傾⑤
。夫如是，故遠人不服，則修文德以來之；既來之，則安之⑥
。今由與求也，相夫子⑦
，遠人不服，而不能來也；邦分崩離析，而不能守也；而謀動干戈於邦内。吾恐季孫之憂，不在顓臾，而在蕭牆之内也⑧
。”

Text 4 Footnotes

注　　釋

①　今夫：句首語氣詞，表示要發議論。　固：指城牆堅固。　費（舊讀bì）：僖公元年，魯君賜給季友汶陽之田及費，於是費成爲季氏世代的采邑。其地在今山東費（fèi）縣。

②　疾：討厭。　夫：指示代詞，那個。　舍曰：迴避説。　欲之：想要那樣。　爲之辭：給它找個借口。之、辭作“爲”的雙賓語。　之：指伐顓臾。　辭：這裏是託辭、理由、借口的意思。

③　有國有家者：指諸侯〔國〕和大夫〔家〕。

④　這兩句文字互誤。俞樾《古書疑義舉例》卷六：“按：寡、貧二字，傳寫互易，此本作‘不患貧而患不均，不患寡而患不安’。‘貧’以財言，‘不均’亦以財言。不均則不如無財矣，故‘不患貧而患不均’也。‘寡’以人言，‘不安’亦以人言？不安則不如無人矣，故‘不患寡而患不安’也。《春秋繁露·度制篇》引孔子曰：‘不患貧而患不均’，可據以訂正。”

⑤　蓋：副詞，表委婉地論斷原因。　傾：傾覆。

⑥　遠人：遠方的人。這裏指本國以外的人。　文德：指禮樂之類的德政教化。　來之：使之來。　來：不及物動詞，用作使動。　安之：使之安。　之：三個之字都是指遠人。

⑦　也：句中語氣詞，表停頓。　相：輔佐。

⑧　蕭牆之内：指魯國宫廷内部。魯哀公當時與專權的季孫氏之間存在很深的矛盾，所以孔子認爲季孫的憂患不在顓臾，而在於魯君。　蕭牆：國君宫門内的照壁。

Text 5

子　路　從　而　後

《論　語》

【説明】這一章反映了隱者鄙棄孔子周遊列國、汲汲於仕進的行爲；而子路則用儒家的政治思想、倫理觀念來反批評隱者潔身自好的出世思想。本章選自《論語·微子》。

子路從而後，遇丈人，以杖荷蓧①

。子路問曰：“子見夫子乎？”丈人曰：“四體不勤，五穀不分②
，孰爲夫子！”植其杖而芸③
。子路拱而立④
。止子路宿，殺雞爲黍而食之⑤
，見其二子焉⑥
。

Text 5 Annotations

注　　釋

①　從：跟隨。　後：動詞，落在後面。　丈人：老者。　蓧（diào）：除草用的農具。

②　勤：辛勤，勤勞。　五穀：古代五種主要糧食作物。説法不一，一説指稻、菽、麥、稷、黍，另一説有麻無稻。

③　植其杖：把他的拐杖插在地上。　芸：通“耘”，除草。

④　拱：拱手，表示敬意。

⑤　止：留。　爲黍：做黄米飯。　黍：黄米。　食（sì）之：給子路吃。食：及物動詞用作使動。

⑥　見（xiàn）其二子：使他的兩個兒子拜見（子路）。　見：用作使動。

Text 6

明日，子路行，以告①

。子曰：“隱者也。”使子路反見之②
。至則行矣③
。子路曰：“不仕無義④
。長幼之節，不可廢也⑤
；君臣之義，如之何其廢之⑥
？欲潔其身，而亂大倫⑦
。君子之仕也，行其義也⑧
。道之不行，已知之矣⑨
。”

Text 6 Annotations

注　　釋

①　以告：“以之告”的省略。意思是把這件事告訴孔子。

②　反：返回。

③　到了（丈人家時），而丈人已經走出去了。

④　不仕無義：不作官是不合宜的。　義：指合宜的道理。

⑤　長幼之間的禮節，是不能廢棄的。子路的意思是，荷蓧丈人“見其二子”，是没有廢棄長幼之節。

⑥　君臣之間的關係，又因爲什麽原故而廢棄呢？這裏所説的“君臣之義”，是指應當出去作官，以盡人臣之義，而不應該當“隱者”。　如之何：固定結構。這裏是詢問原因。　其：句中語氣詞，加强反問語氣。

⑦　潔其身：使其身潔。　亂：這裏是破壞、廢棄的意思。　大倫：指君臣之間的倫常關係。

⑧　君子之仕也：主謂結構之間插入“之”字，變成名詞性詞組，作主語。也：句中語氣詞，表停頓。　行其義：做他應該做的事。

⑨　道：這裏指儒家的政治理想、原則。　之：兩“之”字詞性不同，前者是連詞，將主謂結構變成名詞性詞組。後者是指示代詞，指“道不行”這件事。

Text 7

學而時習之(《學而》)

【説明】本章記述孔子對為學的態度。

子曰①:“學而時習之，不亦説乎①?有朋自遠方來④, 不亦樂乎?人不知而不愠⑤,不亦君子乎⑥?”

① 子：先秦用來尊稱有地位或有道德學問的男子。《論語》單用“子” 稱孔子。

② 時：按時。習：實習。習的内容不只是書本，也包括禮樂之類的 内容。

③ 説(yuè): 高興。這個意義後作“悦”。

④ 朋：志同道合的人。

⑤ 别人不了解自己而自己业不生人家的氣。愠(yùn): 怒，生氣。

⑥ 君子：這裹指有德的人。

Text 8

顏淵季路侍(《公冶長》)

【説明】本章記述孔子與兩位弟子談論怎様做人。從中可以看出孔子 的志向是把恩惠普施於天下之人，表現出他的仁德情懷。

颜淵季路侍①。子曰：“盍各言爾志②?”

子路曰：“願車馬衣輕裘舆朋友共，敝之而無憾③。” 顔淵曰：“願無伐善，無施勞④。”

子路曰：“願聞子之志。”

子曰：“老者安之，朋友信之，少者懷之⑥。”

① 顔淵(前521一前481):魯國人，名回，字子淵，孔子的學生，在孔

門中以德行學問著稱。季路(前542— 前480):姓仲名由，字子 路，又稱季路，孔子的學生。侍：在尊長身邊陪伴侍奉。

② 盍(hé): “何不”的合音，為什麽不。爾：你，你們。

③ 衣輕裘：“輕”字應删(據阮元)。衣裘：衣服。朋友：志同道合的 人。共：共同享用。敝 (bì): 破。這裹用作使動，意思是用破。 之：指車馬衣裘。而：連詞，表轉折。憾：悔恨。

④ 伐：誇耀。善：(自己的)長處。施勞：張揚(對别人的)功勞。施： 通“侈”(據朱駿聲),誇大，張揚。

⑤ 老年人(我要)使他們奉養安適，朋友(我要)使他們交往誠信，年 輕人(我要)使他們受到關懷愛護。

Student presentations

The Analects III - CMN https://uam.sharepoint.com/:p:/r/sites/2023.10Jezykchinskiklasyczny-PROSE/Shared%20Documents/General/Session%205.pptx?d=w2b6987277abb4a03aee0f6f8b905f99c&csf=1&web=1&e=Pl9YSc

Session 6 仲尼《論語》The Analects IV Dec 8 8:00-9:30

Teacher presentation for session 6: Media:06_Prose_Analects.pptx

概要 introduction

賢哉回也(《雍也》)

【説明】這是孔子對顔回安貧樂道的鑽揚。

子曰：“賢哉，回也!一簟食①,一瓢飲②,在陋巷②,人不 堪其憂④,回也不改其樂。賢哉，回也!”

① 簞 (dān); 古代盛飯的竹器，圓形。

② 瓢(piáo): 用葫蘆製成的舀水的器具。飲：用作名詞，這裹指水。

③ 陋(lòu)巷：狭小的巷子。 一説狭小的居室。

④ 不堪：承受不了。憂：憂愁。

如有博施於民而能濟衆(《雍也》)

【説明】孔子告訴子貢，踐行仁道不必捨近求遠，正確的途徑在於“近 取譬”,推己及人。

子貢曰①:“如有博施於民而能濟衆②,何如?可謂仁 乎?”子曰：“何事於仁③,必也聖乎④!堯舜其猶病諸⑤!夫

仁者，已欲立而立人，已欲達而達人⑥。能近取譬”,可謂仁 之方也已⑥。”

① 子貢(前520—前456):姓端木，名賜，字子貢，孔子的學生。

② 博施：廣泛地施輿恩惠。濟：救助。

③ 何止於仁(從朱熹《集注》)。

④ 那一定是聖德了。

⑤ 堯和舜大概對此都感到不易呢!堯舜：傳説中上古的兩位賢明的 帝王，是孔子心目中的聖人。其：語氣副詞，表示推测。病：難，感 到不易。諸：“之”“乎”的合音。“之”代“博施於民而能濟衆”。

⑥ 夫(fú):句首語氣詞，表示要發議論。己欲立而立人：自己想要成 功，也要使别人成功。立：有所成就。己欲達而達人：自己想要顯 達，也要使别人顯達。達：得志而有地位。這是説推己及人(由自 己推想到别人)是仁。

⑦ 就近拿自身的所欲(“欲立”“欲達”)作比(而推及他人)。近：指自 身。取：尋取。譬：比喻。

⑧ 方：方法。指正確的途徑。

士不可以不弘毅(《泰伯》)

【説明】 一個士人以踐行仁德作焉自己的責任，任重而道遠，必須具備 “弘毅”的品格素養。

曾子曰：“士不可以不弘毅①,任重而道逮”。仁以為已 任，不亦重乎③?死而後已④,不亦遠乎?”

① 曾子(前505一前436):名参，字子舆，鲁國人。孔子的學生。弘： 大。指抱負遠大。毅：意志堅强。

② 任：負擔(名詞)。這裹指肩負的責任。

③ 以踐行仁德作焉自己的貴任，不是很重嗎?“仁”作介詞“以”前置 賓語。不亦……乎： 一種固定格式，表示反問語氣。

④ 已：止。

篤 信 好 學(《泰伯》)

【説明】孔子告訴弟子：出仕還是隱居，贫賤還是富貴， 一切皆以“善 道”焉凖則。

子曰：“篤信好學①,守死善道”。危邦不入，亂邦不 居⑤。天下有道則見，無道則隠④。邦有道，貧且賤焉，取 也⑤;邦無道，富且貴焉，恥也。”

① 篤(dǔ)信：真誠堅定地相信。篤：忠誠；厚實。

② 至死堅守真理。守死：堅持到死而不改變。善道：使所學的道達 到完美。善：完善。(参朱熹《論語集注》)

③ 危邦：即將有危難的國家。亂邦：已經發生動亂的國家。

④ 有道：指政治清明。見(xiàn):現身，指出來做官。這個意思後寫 作“現”。隱：隱居。

⑤ 恥:恥辱。

顔淵問仁(《顏淵》)

【説明】本章關述“仁”和“禮”的關係。孔子認焉自我約束、依禮而行 是仁的基本要求。

顔淵問仁。子曰：“克己復禮馬仁①。 一 日克己復禮，天 下歸仁焉②。馬仁由己，而由人乎哉③?”顔淵曰：“請問其 目④。”子曰：“非禮勿視，非禮勿聽，非禮勿言，非禮勿動。” 顔淵曰：“回雖不敏，請事斯語矣⑤。”

① 克己復禮：約束自己，使自己的行焉復歸於禮的要求。克：抑制

(自己的私欲)。復：返回，回歸。禮：指當時社會的典章制度、行 為凖則、道德规範。

② 一 日： 一旦。歸仁：歸附於仁德。 一説“歸”是稱許的意思。“歸 仁”就是天下人鑽許他有仁德

③ 實行仁德，完全在於自己，難道還在於别人嗎?

④ 目：條目，細則。

⑤ 敏：聰慧。事：從事，照著……做。斯：這，指示代詞。

齊景公問政於孔子(《顏淵》)

【説明】孔子的政治理想是君臣父子各正其位，各守其分，以禮治 天下。

齊景公問政於孔子①。孔子對曰：“君君，臣臣，父父，子 子①。”公曰：“善哉!信如君不君③,臣不臣，父不父，子不子， 雖有粟④,吾得而食諸⑤?”

① 齊景公：姜姓，名杵臼，齊國國君，公元前五四七一前四九0年在 位。政：政事，管理國家的事。

② 君主要像君主(盡君道),臣子要像臣子(盡臣道),父親要像父親 (盡父道),兒子要像兒子(盡子道)。後面的“君”“臣”“父”“子”都 是動詞。

③ 信如：如果真的。

④ 雖：即使。粟(sù):縠子，去皮後稱小米。泛指糧食。

⑤ 我能吃得著嗎?諸：“之乎”的合音。

Student presentations

The Analects IV - JX, AYR https://uam.sharepoint.com/:b:/s/2023.10Jezykchinskiklasyczny-PROSE/Ed9wvkCFtfFKi237SXRkM_UBW5f1yoKiXkdiLq176T_uQg

The Analects IV - translation exercises

Homework as a preparation for the 6 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until 20231208_homework.

Session 7 仲尼《論語》The Analects V Dec 8 13:15-14:45

Teacher presentation for session 7: Media:07_Prose_Analects.pptx

Text 7.1 衛君待子而馬政(《子路》)

【説明】當時禮崩樂壤，名實不符的情況很嚴重。孔子强調“正名”的 重要性。

子路曰：“衛君待子而為政①,子將奚先②?” 子曰：“必也正名乎③!”

子路曰：“有是哉，子之迂也④!奚其正⑤?”

子曰：“野哉⑥,由也!君子於其所不知，蓋闕如也①。 名不正，則言不顺⑥;言不順，則事不成；事不成，則禮樂不 典②;禮樂不典，則刑罰不中①;刑罰不中，則民無所錯手 足①。故君子名之必可言也，言之必可行也”。君子於其 言，無所苟而已矣“。”

① 衛君： 一般認焉指衛出公，名輒，衛國國君。衛靈公之孫，衛靈公 長子蒯(kuǎi)聩(kuì)之子。衛出公曾舆其父争奪君位。孔子認 焉子輿父争君位是“名不正”,本章説的“正名”是有針對性的。参 見《述而》篇“夫子焉衛君”章。焉政：治理國家政事。

② 先生打算先從哪些事情做起呢?奚：疑問代詞，相當於“何”。先： 用作動詞，先做。“奚”是“先”的前置寶語。

③ 那一定是“正名”吧。正名：辨正名分(使名實相符)。名：名稱，名 義，名分。

④ 先生的迂闊竟有如此嚴重啊!迂：行焉見解遠離實際，不合時宜。

⑤ 有什麽可糾正的?奚：疑問代詞，何。

⑥ 野：粗野，不合禮儀。

⑦ 蓋：句首語氣詞。闕(quē) 如：留下有疑問的地方不加評判。闕： 通“缺”,空(kòng) 下來不加評説。

⑧ 名義不正，説起話來就不會順理得當。

⑨ 禮：指社會的典章制度、行為凖則、道德規範。樂：音樂。儒家認 焉通過禮樂可以使尊卑有序，上下和諧。興：起；振興。

⑩ 中(zhòng): 得當。

⑪ 無所錯手足：没有放手脚的地方，即不知如何是好。錯：通“措”,放置。

⑫ 所以君子確定了一個名義就一定能够順理得當地説出来，説出來 就一定可以行得通。

⑬ 君子對於自己措辭説話， 一定没有一點馬虎的地方纔算罷了。 苟：苟且，不嚴肃。已：停止。

Text 7.2: 在陳絕糧(《衛靈公》)

【説明】本章談論君子舆小人在身處困境時的不同態度。

在陳絶糧①,從者病，莫能興①。子路愠見曰②:“君子亦 有窮乎④?”子曰：“君子固窮⑤,小人窮斯濫矣⑥。”

① 魯哀公四年(前491),孔子輿弟子冁轉来到陳國、蔡國的邊境，適 逢吴國討伐陳國，因此困於陳、蔡之間，糧食供給断絶。

② 病：因困餓而病。興：站起。

③ 愠(yùn):怒，生氣。

④ 窮：困窘，没有出路。

⑤ 固窮：安守困窮。固：安於，不動摇。

⑥ 斯：就。濫：過度，無節制。這裹指胡作非焉。

Text 7.3: 子路曾皙冉有公西華侍坐(《先進》)

【説明】本章記述孔子和他的學生關於志向的一段談話，反映了儒家以禮治國的理念。對話生動地顯示了四位門人不同的性格特徵，也展示 出孔子作焉一個大教育家春風化雨般的教育風範。

子路、曾皙、冉有、公西華侍坐①。

子曰：“以吾一 日長乎爾，毋吾以也②。居則曰②:‘不吾 知也④!'如或知爾⑤,則何以哉⑥?"

孔子詢問四個學生的志向。

① 子路、曾皙、冉有、公西華：四個人都是孔子的學生。子路：姓仲， 名由，字子路，又稱季路，卞(今山東省泗水縣)人，小孔子九歲。

曾皙：姓曾，名點，字皙，鲁國南武城(今山東省费縣西南)人。冉 有：魯國人，姓冉，名求，字子有。小孔子二十九歲。公西華：姓公 西，名赤，字子華，小孔子四十二葳。這次談話時，孔子大約六十 多歲。侍：在尊長者身旁陪伴。坐：古時的坐姿是鋪席於地，雙膝 著地，臀部壓在脚後跟上。

② 因為我比你們大幾葳，(人家)不用我了。以：因為，介詞。長 (zhǎng): 年紀大。乎：介詞，引進比較的對象。 一 日： 一兩天，這 是説年齡相差不多，是一種謙虚的説法。毋(wú) 吾以：不用我。 “吾”是“以”的前置賓語。以：動詞，用。

③ 居：平日開居。

④ 不吾知：不了解我。“吾”是“知”的前置寶語。

⑤ 或：有的人，無定代詞。

⑥ 何以：怎様(做)。

子路率爾而對曰①:“千乘之國，攝乎大國之間，加之以師 旅，因之以饑罐②;由也馬之，比及三年，可使有勇，且知方也⑧。”

夫子哂之④。

“求!爾何如?”

對曰：“方六七十，如五六十，求也為之，比及三年，可使 足民⑥。如其禮樂，以俟君子⑥。”

“赤!爾何如?”

對曰：“非日能之，願學焉①。宗廟之事，如會同，端章 甫，願焉小相焉⑧。”

“點!爾何如?”

鼓瑟希，鏗爾，舍瑟而作③,對曰：“異乎三子者之撰①。” 子曰：“何傷乎①?亦各言其志也。”

曰：“莫春者，春服既成“,冠者五六人，童子六七人， 浴乎沂③,風乎舞雩①,泳而歸。”

夫子喟然欺曰：“吾輿點也①!”

四個學生各自談自己的志向，孔子讀許曾點的話。

① 率爾：輕率，不加思索的様子。爾：形容詞詞尾。

② 千乘(shèng) 之國：有一千輛兵車的國家，當時屬中等諸侯國。 乘： 一車四馬馬一乘。攝：夾(處)。師旅：軍隊，指戰争。上古時 五百人焉一旅，五旅馬一師。因：接續。饑罐(jǐn):饑荒。

③ 焉：這裏是治理的意思。比(舊讀 bì) 及：等到。方：義方，即做人 的正道。

④ 哂(shěn):微笑。

⑤ 方六七十：鏇横六七十里。方：縱横，方圆。如：或者，連詞。足 民：使民富足。

⑥ 如：至於。這裹有“如果説到”的意思，表示另提一事。其：那。俟 (si):等待。君子：儒家認焉道德才學都很好的人。

⑦ 能之：能做……事。願學焉：願意在這方面學習。焉：於此，指示 代詞兼語氣詞。

⑧ 宗廟之事：指諸侯祭祀祖先的事。宗廟：祖廟，天子諸侯祭祀祖先 的處所。如：或。會同：泛指諸侯盟會之事。古代諸侯朝見天子， 如果不是按規定的時間去朝見，叫作“會”;各諸侯一起去朝見，叫 作“同”。端章甫：穿著禮服，戴著禮帽。端： 一種黑色禮服。章 甫：古時貴族的一種黑色禮帽。“端”和“章甫”這裏都用作動詞。 相(xiàng):主持贊禮和司儀的人。“小相”是謙詞。

⑨ 鼓：彈奏。瑟： 一種纮樂器。希：少，稀疏。這個意思後來寫作 “稀”。有人認為這是鼓瑟已近尾聲。鏗(kēng) 爾：擬聲詞。有人 認焉這是指瑟發出的聲音。舍：這裹指放下。作：站起來。

⑩ 異乎：不同於。撰：才幹，才能。這裹指焉政的才幹。

⑪ 何傷乎：有什麽關係呢?傷：損害，妨礙。

⑫ 莫(mù)春：暮春，指陰曆三月。莫：晚。這個意思後來寫作“暮”。春服 既成：(暮春時節天已暖和)夾衣已經穿定了。春服：指夾衣。成：定。

⑬ 冠(guàn) 者：二十葳以上的成年人。周代貴族男子二十葳時要舉 行冠禮，束髪、加冠，表示成人。童子：未舉行冠禮的少年(不到二十歲)。

⑭ 浴：洗身。沂(yi):河流名，在今山東省。有人認馬夏層三月在沂 水中洗浴不合情理，對曾點的這幾句話解説不一。

⑮ 在舞雩臺那兒吹吹風。風：用作動詞，吹風，乘凉。舞雩(yú): 求 雨的壇，在鲁國都城曲阜東南。雩：求雨的祭祀儀式。舉行雩祭 時伴以樂舞，故稱“舞零”。

⑯ 詠:唱歌。

⑰ 喟(kuì)然：嘆息的様子。舆(yù):讀同，讀許。

Student presentations

《論語》預科作業 The Analects V ZQY

https://uam.sharepoint.com/:b:/r/sites/2023.10Jezykchinskiklasyczny-PROSE/Shared%20Documents/General/Session%207.pdf?csf=1&web=1&e=aCkjCl

《論語》預科作業 The Analects V - translation exercises

Homework as a preparation for the 7 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until 20231208_homework.

Session 8 仲尼《論語》The Analects VI Dec 15 8:00-9:30

Teacher Presentation Media:08_Lunyu_vi.pptx

Student presentations: Media:08_Lunyu_vi_students.pptx

概要 introduction

三子者出，曾皙後①。曾皙曰：“夫三子者之言何如②?” 子曰：“亦各言其志也已矣②。”

曰：“夫子何哂由也?”

曰：“為國以禮，其言不讓④,是故哂之。”

“唯求則非邦也輿⑤?”

“安見方六七十如五六十而非邦也者⑥?”

“唯赤則非邦也輿?”

“ 宗 廟 會 同 ， 非 諸 侯 而 何 ① ? 赤 也 為 之 小 ， 孰 能 馬 之大⑧?”

孔子評説學生的志向，强調以禮治理國家。

① 後：走時落在後面。

② 夫：那，指示代詞。

③ 也已矣：三個句末語氣詞連用。“也”表示肯定的叙述語氣。“已 矣”表示完成，“罷了”的意思。

④ 為國以禮：治理國家要用禮。以：用。讓：禮讓，謙遜。

⑤ 難道冉求説的就不是國家的事情嗎?

⑥ 安見：怎麽見得。安：疑問代詞，哪裏。

⑦ 非諸侯而何：不是諸侯國的事情又是什麽?

⑧ 焉之小：給諸侯國擔任小相。這是雙寅語結構。焉：擔任。孰能 焉之大：誰能給諸侯國擔任大相呢?孰：誰。

Student presentations

The Analects VI: PNL, KXY, KXY

https://uam.sharepoint.com/:p:/s/2023.10Jezykchinskiklasyczny-PROSE/EY_-LymLuK9HrRRKjwptRecBiNN_5iwIdIlDDQPVCJCqdg

The Analects VI - translation exercises

Homework as a preparation for the 8 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until 20231215_homework.

禮記

《禮記》是一部資料彙編性質的書，是孔子門人後學至西漢時儒家學

者所記。儒家經典之一。書中記述戰國至秦漢間儒家的言論，特别是關 於禮制方面的内容，比較集中地體現了儒家的政治、哲學和倫理思想，在 研究古代典章制度和思想文化方面有重要的參考價值。其中有的記事小 品文字生動，意味售永。

《禮記》傳至西漢，舊説由戴德輯録的稱《大戴禮記》,共八十五篇(今 存三十九篇)。其侄戴聖輯録的稱《小戴禮記》,共四十九篇，就是現在通 行的《禮記》。

《禮記》通行的注本是《禮記注疏》(東漢鄭玄注，唐孔穎達疏),還有清 代朱彬的《禮記訓纂》、孫希旦的《禮記集解》等。

選文據影印本《十三經注疏》,中華書局一九八○年版。文章題目焉 後加。

大同輿小康(《禮運》

【説明】孔子有感於當時各國禮崩樂壊的亂世，引發了對大同社會的 憧憬，揭示大同之世跟小康之治的根本區别在於“天下為公”與“天下為 家”。本文題目為後加。

昔者仲尼與於蜡賓①,事畢，出遊於觀之上，喟然而 嘆①。仲尼之嘆，蓋嘆魯也。言偃在側，曰：“君子何嘆④?” 孔子曰：“大道之行也，舆三代之英⑥,丘未之逮也⑥,而有 志焉①。

孔子感嘆自己没有趕上“大道之行”和“三代之英”的時代。

① 昔者：從前。與(yù):參加。蜡(zhà):祭名，古代國君在夏曆十二 月舉行的年終祭祀。賓：蜡祭的陪祭者，主祭人為國君。孔子曾 擔任魯國的大夫，所以加入到蜡祭陪祭者的行列裏。

② 觀(guàn): 宗廟或宫廷大門外兩旁對稱的高建築物，又叫闕。喟 (kuì) 然：長嘆的様子。

③ 蓋：副詞，表示推測。嘆魯：為魯國嘆息。有感於魯君祭禮不够完

備，舊制废棄，所以嘆息。

④ 言偃：字子游，吴國人，孔子弟子。君子：指孔子。

⑤ 這是説“大道之行”的時代跟“三代之英”當政的時代。大道：至善 至美的凖則，儒家指原始社會的治世凖則。行：實行。輿：跟，連 同。三代之英：夏、商、周三代傑出的君主(禹、湯、文、武)。英：傑 出的人物。

⑥ 之：代“大道之行”和“三代之英”的時代。逮(dài): 趕上。“之”是 “逮”的前置賓語。

⑦ 有志於此。焉：指示代詞兼語氣詞，於此。

“大道之行也，天下為公①。選賢輿能②,講信俗睦①。 故人不獨親其親，不獨子其子④,使老有所終，壯有所用，幼 有所長⑥,矜寡孤獨廢疾者皆有所養⑥,男有分，女有歸”。 货恶其棄於地也，不必藏於已⑧;力惡其不出於身也，不必馬 已@。是故謀閉而不興，盗竊亂賊而不作①,故外户而不 閉①。是謂大同“。

這一段是對大同社會的描述。

① 焉公：成馬公共的(天下不局一家私有)。

② 賢：賢德之人。輿(jǔ):通“舉”,舉萬。

③ 講信：講求誠信。修睦：調整人際關係，使它達到親睦和諧。修 (xiū):通“修”,修治趨於完美。

④ 獨：只。親其親：敬愛自己的父母。子其子：疼愛自己的子女。第 一個“親”和“子”用作動詞。

⑤ 老：年老的人。有所終：有賴以善終的條件。壯：壯年人。有所 用：有使用他們的地方(即能發揮他們的才能)。幼：年幼的人。 有所長(zhǎng): 有賴以成長的環境條件。

⑥ 矜 (guān): 老而無妻的男子，後多寫作“鳏”。寡：老而無夫的女 子，後專指喪夫的婦女。孤：幼年死了父親的孩子。獨：老年没有 兒子的人。廢疾者：殘疾的人。廢：身子起不来。

⑦ 男子都有適當的職分，女子都能適時出嫁。分(fèn): 職分，職事。

歸：女子出嫁。

⑧ 財物，人們厭悪它被隨便抛棄在地上(得不到合理利用),但不是 一定要藏在自己家裹(即不為一己所用)。貨：財物。恶(wù): 厭惡。

⑨ 力氣，人們憎惡自己不把它全部發揮出來(即各自蛊其力),但不 是一定要焉自己。身：自身。

⑩ 謀：(奸詐)的智謀。閉：堵塞，杜絶。興：出現。亂：作亂，造反。 賊：残害，傷害。作：産生。

⑪ 外户：從外面把門合上。户：門。閉：用門門插門。

⑫ 這就叫作大同。大同：普天之下高度的同一和諧。這是儒家設想 的遠古社會。同：平，和。

“今大道既隱，天下馬家”。各親其親，各子其子，货力 馬已②。大人世及以為禮③,城郭溝池以馬固④。禮義以馬 紀⑤,以正君臣，以篤父子，以睦兄弟，以和夫婦◎,以設制 度，以立田里①,以賢勇知，以功馬己6。故謀用是作而兵由 此起⑥。禹、湯、文、武、成王、周公，由此其選也”。此六君子 者，未有不謹於禮者也①。以著其義”,以考其信“,著有 過③,刑仁講讓⑤,示民有常◎。如有不由此者，在執者去”, 衆以為殃①。是謂小康。”

這一段論述“天下為家”“禮義以焉紀”的小康社會。

① 既隠:已經隱没消逝。天下焉家：天下成為私家的。指權位由父 傳於子，不再禪讓於賢者。家：私家。

② 貨力焉己：畜錢財、出力氣都是焉了自己。

③ 天子和諸侯把父子相傳、兄弟相傳作焉制度。大人：指天子和諸 侯。世及：父子相傳叫世，兄弟相傳叫及。禮：禮制。

④ 城郭：城墙。郭：外城。溝池：護城河。焉固：作為堅固的防守 設施。

⑤ 義：行為合理正當。為紀：作焉法度網紀。

⑥ 正：使(君臣關係)端正。篤(dǔ): 使(父子關係)純厚。睦：使(兄 弟關係)親睦。和：使(夫妻關係)和諧。

⑦ 設、立：設立，建立。制度：有關等級禮遇方面的各種規定。田里： 指土地和居住方面的制度。里：居住區。里有貴賤之分。

⑧ 賢：尊崇重用。形容詞用作意動，看作賢人而加以任用。勇知 (zhì):指勇武的人和智謀之士。知：後寫作“智”。功為己：建功 做事只是焉自己。

⑨ 用是：由此。兵：戰争。

⑩ 這是説禹、湯、文、武、成王、周公由此成焉三代的傑出人物。選： 選拔出的人，即傑出的人物。此：指禮義。

⑪ 謹於禮：在禮制上認真對待。謹：謹慎。

⑫ 用禮來表彰他們(民)合乎道義的行為。以：用。後省略“之”(指 禮)。著：顯著。用作使動，使……顯著。義：合宜。

⑬ 用禮來成全他們(民衆)誠信的行為。考：成就，成全。用作使動， 使……成，即成全。

⑭ 用禮來揭露他們有過錯的行焉。著：顯著。用作使動，使 …… 顯著。

⑮ 刑仁：把仁愛作為道德規範。刑：規範，法式，後寫作“型”。這裹 用作動詞，把……作為規範。講讓：提倡謙讓。講：講求。讓：退 讓，不争。

⑩ 向民衆顯示治國有常法。常：恒常不變的，指常規。

⑰ 由：遵循。此：指禮。執：势力，權位。後來寫作“势”。去：免除， 罷黜(chu)。

⑱ 百姓把(有權位者)不遵循禮的行為當做禍害。以：後省略“之”。

⑲ 小康：小安。比不上“大同”,只能稱作小安。

《學記》三則

【説明】《學記》第一次從教和學兩個方面作了比較系統的理論性總 結，論述了教學的意義、原則、方法、规律以及教和學關係等，可资借鑑的 地方很多。這裏選的第一則講學習的意義；第二則講教和學互相促進的 關係；第三則講如何做到“善學”“善待問”。

一

玉不琢，不成器①;人不學，不知道°。是故古之王者建 國君民③,教學馬先。《兑命》曰②:“念終始典于學⑥。”其此 之謂乎⑥。

① 琢(zhuó): 雕刻加工玉石。器：器物。

② 知道：懂得道理。

③ 君民：做民衆的君主，即治理民衆。君：用作動詞。

④《 兑(yuè) 命》:《尚書》篇名。今本《尚書》作《説命》。

⑤ 切記始終經常學習不間断。念：常常想著。典：常。

⑥ 大概説的就是這個道理吧。

二

雖有嘉肴，弗食，不知其旨也①;雖有至道②,弗學，不知 其善也。是故學然後知不足，教然後知困③。知不足，然後 能自反也④;知困，然後能自強也“。故曰“教學相長”也⑥。 《兑命》曰：“學學半①。”其此之謂乎。

① 嘉肴：美好的食物。旨：味美。

② 至道：最精深的道理。至：達到極點的。

③ 困：(學識的)困惑之處。

④ 自反：自己回過頭來檢查自己

⑤ 自強：自己發憤努力。

⑥ 教學相長：教和學互相促進。

⑦ 學 (xiào) 學半：教别人，等於有一半是自己學習。學(xiào): 教 導。《説文》作“敦”。

三

善學者師逸而功倍，又從而庸之①。不善學者師勤而功 半，又從而怨之②。善問者如攻堅木②:先其易者，後其節

目④;及其久也，相説以解②。不善問者反此⑥。善待問者如 撞鐘⑦:叩之以小者則小鳴，叩之以大者則大鳴⑧,待其從容 然後盡其聲②。不善苔問者反此。此皆進學之道也”。

① 善於學習的人老師省力而事半功倍，又從而歸功於老師。逸：安 逸，不辛苦。庸(yōng): 功。這裏用作動詞。

② 勤：辛苦。怨：怨恨。

③ 攻堅木：砍削堅硬的樹木。攻：處理加工。

④ 節目：樹木上的結節(紋理糾結不易破開的部分)。

⑤ 長久堅持，樹木的結節就會脱離分解。説(tuō):通“脱”,脱離。

⑥ 反此：輿此相反。

⑦ 善於處理學生提問的老師就像敲鐘。待：對待；處理。

⑧ 用小東西敲撃發出的聲音就小，用大的東西敲撃發出的聲音就 大。叩：敲撃。

⑨ 有待於敲撃者從容不迫，這様鐘聲的餘韻纔能徐徐散盡。意思是 這様一問一答，從容不迫，纔能對所問的問题給以圆滿解答。

⑩ 進學之道：學業長進的方法。

閲讀文選

Session 9《禮記》Liji Book of Rites I Dec 15 13:15-14:45 Book of Rites I

中庸①(《禮記》)

【説明》《中庸》是《禮記》中的一篇。這裹節選的是《中庸》的第一段， 論述性、道、教的關係，强調君子修道的意義、方法和目標。

天命之謂性②,率性之謂道③,修道之謂教④。道也者， 不可須臾離也，可離非道也⑥。是故君子戒慎乎其所不睹， 恐懼乎其所不聞⑥。莫見乎隱，莫顯乎微⑦,故君子慎其獨 也⑥。喜怒哀樂之未發謂之中②,發而皆中節謂之和①。中

也者，天下之大本也①。和也者，天下之達道也○。致中 和④,天地位焉，萬物育焉“。

① 中庸：儒家的倫理思想。中：適中，不偏不倚。庸：常規，常道。儒 家以此為最高的道德標凖，業作焉處事的基本原則。

② 天命：上天賦予人的。命：賦予。性：自然禀賦。

③ 率性：遵循天賦的本性。率：遵循。道：正道，指行動的根本凖則。

④ 把道加以修明光大(推廣使人實行)叫作教。條：通“修”,修明。 教：教化，指禮、樂、刑、政之類。

⑤ 道是不能須臾背離的，如果能背離的就不是道了。须臾：極短的 時間。

⑥ 所以君子在别人看不到的情況下也警惕謹慎，在别人聽不到的情 況下也憂慮畏懼。乎：介詞，於。睹(dǔ): 看見。聞：聽見。

⑦ 人的欲念萌動，没有什麽比在隱秘之處更能顯示明白的，没有什 麽比在細微之事上更能暴露清楚的。莫：没有什麽。見(xiàn): 顯現，這個意義後來寫作“現”。這是説，最不易焉人知道的事，其 實也是最明顯不過的。

⑧ 所以君子在獨處的時候格外謹慎。獨：獨處。

⑨ 喜怒哀樂的情感在尚未表露的時候是叫作中。中：中正。這是説 喜怒哀樂的情感尚未表露時是天命之性，天命之性是中正無偏 倚的。

⑩ 情感表露之後能够合乎節度叫作和。中(zhòng); 切中，符合。 和：情感無乖戾偏激。

⑪ 天下的各種事理皆由此(“中”)生出，所以稱中焉大本。大本：總 的本源。

⑫ 和是天下古今共行的大道，所以稱焉達道。達道：普遍通行的路。

⑬ 將中和之道推到極致(参朱熹《四書章句》)。

⑭ 天地各安其位，萬物生長繁育。

曾子易簧①(《禮記》)

【説明】曾子在病危時要求换席，堅持守禮而終。

曾子寢疾①,病③。樂正子春坐於床下④。曾元、曾申坐 於足⑤,童子隅坐而執燭⑥。童子曰：“華而皖①,大夫之簧 舆?”子春曰：“止⑥!”曾子聞之，瞿然曰②:“呼⑥!”曰：“華而 皖，大夫之簧輿?”曾子曰：“然。斯季孫之賜也①,我未之能 易也。元，起易簧。”曾元曰：“夫子之病革矣”,不可以變“, 幸而至於旦",請敬易之。”曾子曰：“爾之爱我也不如彼。君 子之愛人也以德，細人之爱人也以姑息“。吾何求哉?吾得 正而斃焉⑥,斯已矣“。”奉扶而易之⑥,反席未安而没“。

① 曾子：名参，字子舆，孔子的學生。簧(zé): 竹编的席墊。本文選 自《檀弓上》,题目焉後加。

② 寢疾：病倒，隊病。

③ 病：病得很重。

④ 樂(yuè)正子春：姓樂正，名子春。曾子的學生。

⑤ 曾元、曾申：曾子的兩個兒子。足：脚邊。

⑥ 隅坐：坐在角落。

⑦ 華：有文彩。皖(huàn): 有光澤。

⑧ 止：讓童子停止説話。

⑨ 瞿(jù)然：驚懼的様子。

⑩ 呼 (xū):嘆詞，驚嘆聲。

⑪ 斯：這。季孫：魯國的大夫，有權势的貴族。

⑫ 革(jí):通“亟”,危急。 變：這裹指移動。

⑭ 幸：希望。 細人：小人。

⑯ 得正：能合於正禮。斃：死。曾子是士，隊大夫的席而死是不合禮 制的。

⑰ 斯已矣：這就行了。

⑱ 舉：抬起。

⑲ 安：(躺)安穩。没(mò): 死。

Session 10《禮記》Liji Book of Rites II Jan 12 8:00-9:30

Tools

• Fulltext & English translation: http://ctext.org/liji/, http://www.acmuller.net/con-dao/analects.html
• Wenyanwen Zidian: https://wyw.hwxnet.com/

Homework page

• 20240112_homework

Homework as a preparation for the 10 session. Perform the tasks as directed. Please every student click here to write your homework to be delivered until 20240112_homework.

Class content:《禮記》Liji Book of Rites II - translation exercises

练习1：給下面句子中加點的字注音

1. 一簞食， 一瓢飲，在陋巷。(《論語 · 賢哉回也》)

Yī dān shí, yī piáo yǐn, zài lòuxiàng. ( «Lúnyǔ · xián zāi huí yě»)

With a single bamboo bowl of rice and gourd-cup of water he lived in a back alley. 

2. 禮樂不興，則刑罰不中。(《論語 ·衛君待子而為政》)

Lǐyuè bù xīng, zé xíngfá bùzhōng. ( «Lúnyǔ ·wèi jūn dài zǐ ér wéizhèng»)

If ritual and music cannot be developed, then criminal punishments will not be appropriate.

3. 鼓瑟希，鏗爾，舍瑟而作。(《論語 ·子路曾皙冉有公西華侍坐》)

Gǔsè xī, kēng ěr, shè sè ér zuò. ( «Lúnyǔ ·zǐ lù céng xī rǎn yǒu gōng xī huá shì zuò»)

[Dian] set his lute down with its strings still ringing, and stood up. 

4. 浴乎沂，風乎舞雩。(《論語 ·子路曾皙冉有公西華侍坐》)

Yù hū yí, fēng hū wǔ yú. ( «Lúnyǔ ·zǐ lù céng xī rǎn yǒu gōng xī huá shì zuò»)

go for a swim in the Yi river, enjoying the cool breeze at the Rain Dance Festival, 

5. 夫子何哂由也?(《論語 ·子路曾皙冉有公西華侍坐》)

Fūzǐ hé shěn yóu yě? ( «Lúnyǔ ·zǐ lù céng xī rǎn yǒu gōng xī huá shì zuò»)

But why did you, Master, laugh at You?

6. 昔者仲尼輿於蜡寅，事畢，出遊於觀之上。(《禮記 · 大同輿小 康》)

Xīzhě Zhòngní yú yū là yín, shì bì, chūyóu yū guān zhīshàng. ( «Lǐjì · dàtóng yú xiǎo kāng»)

Formerly Zhong-ni was present as one of the guests at the Ji sacrifice; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations. 

7. 選賢舆能，講信修睦。(《禮記 ·大同輿小康》)

Xuǎn xián yú néng, jiǎngxìnxiūmù. ( «Lǐjì ·dàtóng yú xiǎokāng»)

they chose men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony. 

8. 矜寡孤獨廢疾者皆有所養。(《禮記 ·大同輿小康》)

Guān-guǎ-gū-dú fèijí zhě jiē yọ̌usuǒ yǎng. ( «Lǐjì ·dàtóng yú xiǎokāng»)

They showed kindness and compassion to widows, orphans, childless men,  and those who were disabled by disease, so that they were all sufficiently maintained. 

9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

Suī yǒu jiā yáo, fú shí, bùzhī qí zhǐ yě. ( «Lǐjì ·sān zé»)

However fine the viands be, if one do not eat, he does not know their taste;

10. 善學者師逸而功倍，又從而庸之。(《禮記 ·<學記>三則》)

Shàn xuézhě shī yì ér gōng bèi, yòu cóng'ér yōng zhī. ( «Lǐjì ·<xué jì> sān zé»)

The skilful learner, while the master seems indifferent, yet makes double the attainments of another, and in the sequel ascribes the merit (to the master). 

练习二：解釋下面句子中加點的詞：

1. 人不知而不愠，不亦君子乎?(《論語 ·學而時習之》)

Rén bùzhī ér bù yùn, bù yì jūnzǐ hū? ( «Lúnyǔ ·xué ér shíxízhī»)

If people do not recognize me and it doesn't bother me, am I not a noble man?

2. 願車馬衣輕裘與朋友共，敝之而無憾。(《論語 ·顔淵季路侍》)

Yuàn chēmǎ yī qīngqiú yǔ péngyou gòng, bì zhī ér wú hàn. ( «Lúnyǔ ·yán yuān jì lù shì»)

[Zi Lu:] I would like to have wagons, horses and light fur coats to give to my friends, and if they damaged them, not to get angry.

3. 如有博施於民而能濟衆，何如?(《論語 ·如有博施於民而能濟衆》)

Rúyǒu bóshī yū mín ér néng jì zhòng, hérú? ( «Lúnyǔ ·rúyǒu bóshī yū mín ér néng jì zhòng»)

"If one generously benefits the people and is able to help the masses, what would be the outcome?“ Suppose there were a ruler who benefited the people far and wide and was capable of bringing salvation to the multitude, what would you think of him?

4. 天下有道則見，無道則隱。(《論語 ·篤信好學》)

Tiānxià yǒudào zé jiàn, wúdào zé yǐn. ( «Lúnyǔ ·dǔxìn hǎoxué»)

When the Way prevails in the world, show yourself. When it does not, then hide.

5. 克己復禮焉仁。 (《論語 ·顔淵問仁》)

Kèjǐ fù lǐ yān rén. ( «Lúnyǔ ·yán yuān wèn rén»)

Taming ourself and being devoted to the Ritual is a sign of humanism 控制自己和修行礼仪就是事实的仁

To completely overcome selfishness and keep to propriety is humaneness. 

6. 刑罰不中，則民無所錯手足。(《論語 ·衛君待子而焉政》)

Xíngfá bùzhōng, zé mín wú suǒ cuò shǒu-zú. ( «Lúnyǔ ·wèi jūn dài zǐ ér yān zhèng»)

If criminal punishments are not appropriate, the people cannot make a move.

7. 君子固窮，小人窮斯濫矣。(《論語 ·在陳絶糧》)

Jūnzǐ gùqióng, xiǎorén qióng sī làn yǐ. ( «Lúnyǔ ·zàichén juéliáng»)

君子固穷，小人穷斯滥矣。 贵族在贫穷中坚守，而普通人在贫穷中崩溃。

A nobleman holds steadfast through poverty. When an ordinary man falls into poverty, he falls apart.

8. 男有分，女有歸。(《禮記 ·大同輿小康》)

Nán yǒufèn, nǚ yǒu guī. ( «Lǐjì ·dàtóng yú xiǎokāng»)

Males had their proper work, and females had their homes. 

9. 刑仁講讓，示民有常。(《禮記 ·大同輿小康》)

Xíng rén jiǎng ràng, shì mínyǒu cháng. ( «Lǐjì ·dàtóng yú xiǎokāng»)

Of these six great men every one was very attentive to the rules of propriety, thus to secure the display of righteousness, the realisation of sincerity, the exhibition of errors, the exemplification of benevolence, and the discussion of courtesy, showing the people all the normal virtues.

10. 玉不琢，不成器。(《禮記 ·<學記〉三則》)

Yù bù zuó, bù chéngqì. ( «Lǐjì ·<xué jì〉sān zé»)

The jade uncut will not form a vessel for use

练习三：把下面的句子譯成現代漢語：

1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

Rén bùkān qí yōu, huí yě bù gǎi qí lè. ( «Lúnyǔ · xián zāi huí yě»)

Others could not have endured his misery, but Hui never changed from his happy disposition.

2. 仁以焉己任，不亦重乎?死而後已，不亦遠乎?(《論語 ·士不可 以不弘毅》)

Rén yǐ yān jǐrèn, bù yì zhòng hū? Sǐ'érhòuyǐ, bù yì yuǎn hū? ( «Lúnyǔ ·shì bùkě yǐ bù hóngyì»)

If you take ren as your burden, is it not heavy? If you continue to death, is it not long?

3. 君君，臣臣，父父，子子。(《論語 ·齊景公問政於孔子》)

Jūn jūn, chénchén, fù fù, zǐ zǐ. ( «Lúnyǔ ·qí jǐng gōng wèn zhèng yū Kọ̌ngzǐ»)

The Nobleman needs to be noble, the Servant serving, the father caring, the son obedient.

4. 焉仁由己，而由人乎哉?(《論語 ·顔淵問仁》)

Yān rén yóu jǐ, ér yóu rén hū zāi? ( «Lúnyǔ ·yán yuān wèn rén»)

Does humaneness come from oneself, or from others?

5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)

Jūnzǐ yū qí yán, wú suǒ gǒu éryǐ yǐ. ( «Lúnyǔ ·wèi jūn dài zǐ ér yān zhèng»)

The speech of the noble man cannot be indefinite.

Student: As the Noble man spoke to others, he shall not be afraid of his words 现代汉语：如果君子对其他的人说话，他不需要羞耻自己的话

6. 大道之行也，舆三代之英，丘未之逮也，而有志焉。(《禮記 ·大同 輿小康》)

Dàdào zhī xíng yě, yú sāndài zhī yīng, qiū wèi zhī dài yě, ér yǒuzhì yān. ( «Lǐjì ·dàtóng yú xiǎokāng»)  

When the Grand course was pursued, a public and common spirit ruled all under the sky

7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》) 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》) 故人不独亲其亲，不独子其子。 人们不仅爱自己的父母；他们不仅对自己的孩子表现出亲切的关怀。

Gùrén bùdú qīn qí qīn, bù dúzǐ qí zǐ. ( «Lǐjì ·dàtóng yú xiǎokāng»)

People love not only their own parents; they treat with parental care not only for their children.

8. 故謀用是作而兵由此起。(《禮記 ·大同輿小康》)

Gù móu yòngshì zuò ér bīng yóucǐ qǐ. ( «Lǐjì ·dàtóng yú xiǎokāng»)

Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms

9. 是故古之王者建國君民，教學為先。(《禮記 ·<學記〉三則》)

Shìgù gǔ zhī wángzhě jiànguó jūn mín, jiàoxué wèi xiān. ( «Lǐjì · 〈xué jì> sān zé»)

On this account the ancient kings, when establishing states and governing the people, made instruction and schools a primary object; 

10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》)

Shìgù xué ránhòu zhī bùzú, jiāo ránhòu zhī kùn. ( «Lǐjì 〈xué jì> ·sān zé»)

Therefore when he learns, one knows his own deficiencies; when he teaches, he knows the difficulties of learning. 

11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)

Shàn wèn zhě rú gōngjiān mù: xiān qí yì zhě, hòu qí jiémù. ( «Lǐjì · 〈xué jì>sān zé»)

"A skilled questioner is like attacking a solid wood: first the easier parts, then the crucial points.“

Session 11《禮記》Liji Book of Rites III Jan 26 8:00-9:30

Beneath is the textbook text with tasks and automatic Pinyin and English machine translation. Please be aware that the machine translation is inaccurate. For the translation, please refer to the student presentation instead.

Text of the student presentation

Session 11《禮記 》Liji Book of Rites III 江小明 范洁宁

郢人有遺燕相國書者，夜火不明因謂持燭曰： “舉 燭”而誤書 “舉燭 ”。舉燭，非書意也 。

郢（yǐng）： 地名 ，古代楚国的都城 古代楚国的都城 古代楚国的都城 。 謂（wèi）： 说，告 诉

遺（yí）： 遗留 ，忘记。 持（chí）： 拿着 。

燕（yān）： 国名 ，古代中国春秋 古代中国春秋 古代中国春秋 古代中国春秋 时期的国家 时期的国家 时期的国家 时期的国家 。 燭者 （zhú zhě）： 拿着 烛光 的人 。

相（xiāng）： 官职，相国 。 舉燭 （jǔ zhú）： 举起烛光 举起烛光 。

國（guó）： 国家 。 誤（wù）： 错误

書者 （shū zhě）： 写字的人 写字的人 。 舉燭 （jǔ zhú）： 举起烛光 举起烛光 。

夜（yè）： 夜晚 。 非（fēi）： 不是 。

書（shū）： 写字 。 書意 （shū yì）： 写字的意 写字的意 图。

火（huǒ）： 火，这里指灯光 这里指灯光 这里指灯光 。

不明 （bù míng）： 不明亮 不明亮 ，昏暗 。

”燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 燕相白王，大説國以治。則矣非書意也今世學者多似此類 。

燕（yān）：国名，古代中春秋 时期的国家。

相（xiāng）：官 职，这里指相国即燕的。

白（bái）：表明。

國（guó）：国家。

以（yǐ）：用，凭借。

治（zhì）：治理，管。

治則矣 （zhì zé zhì yǐ）：治理就是了。

非（fēi）：不是。

書意 （shū yì）：写字的意 图。

今世 （jīnshì）： 现今时代。

學者 （xuézhě）：学者。

多似此類 （duō sì cǐ lèi）：多 类似这种 。

从前有人楚国的都城郢写信 从前有人楚国的都城郢写信 从前有人楚国的都城郢写信 从前有人楚国的都城郢写信 从前有人楚国的都城郢写信 从前有人楚国的都城郢写信 从前有人楚国的都城郢写信 从前有人楚国的都城郢写信 给燕国的相。可是 夜晚在写信的 时候，光线不够明亮就对举着蜡烛 的仆人 说： “举烛。 ”结果无意识地在信里写上了 “举 烛”两个字。其 实， “举烛 ”这两个字并不是信里要说 的意思。 燕相收到信，看中 燕相收到信，看中 燕相收到信，看中 燕相收到信，看中 燕相收到信，看中 燕相收到信，看中 燕相收到信，看中 “举烛 ”二字，很高 二字，很高 兴，说： “‘ 举烛 ’，就是崇尚清明廉 洁；要施行清明 政策， 则应举荐贤才担任重。 ”燕相把 这个意思告 诉燕王，很高兴并予以施行。结果国治理 诉燕王，很高兴并予以施行。结果国治理 诉燕王，很高兴并予以施行。结果国治理 得很好，国家 虽然治理好了，却不是信的本意。 现 在学 习的人大多和这个相似。

"窮" (qióng) in ancient Chinese texts, such as the "Shuowen Jiezi," is defined as "極也 " (jí ér yě), which means reaching the extreme or utmost limit. In various contexts, it can refer to reaching the end of time, space, or a situation.

In the idiom "無窮盡 " (wú qióng wú jìn), it means boundless or limitless, emphasizing something that has no end.

For example, in the "Chu Ci" (楚辭 ), there's a line that says, "横四海兮 焉窮 ?" (Héng sì hǎi xī yān qióng?), which can be translated as "Stretching across the four seas, where does it end?"

"堪" (kān) primarily means to bear, endure, or withstand. In the context of "承擔 " (chéngdān) or "承受 " (chéngshòu), it implies the ability to handle or shoulder responsibilities. Here are some examples of its usage:

] The phrase "苦不堪言 苦不堪言 苦不堪言 " (kǔ bù kān yán) means "too painful to describe" or "unbearable suffering," emphasizing the severity

Another idiom is "堪當重任 堪當重任 堪當重任 " (kān dāng zhòng rèn), which means "capable of handling heavy responsibilities" or "fit for an important task."

"聖" (shèng) is a Chinese character with a profound and rich meaning. According to the "Shuowen Jiezi" (說文解字 ), its basic meaning is "通也 " (tōng yě), which can be interpreted as "omniscient" or "all-encompassing."

In the "Shangshu" (尚書 ), it is mentioned, "乃聖神 " (Nǎi shèng nǎi shén), which can be translated as "Truly sage, truly divine." This implies that a truly sage person possesses extraordinary virtues and wisdom, approaching the divine.

In "Lunyu" (論語 ), there is a statement, "何事於仁，必也聖乎 何事於仁，必也聖乎 何事於仁，必也聖乎 何事於仁，必也聖乎 何事於仁，必也聖乎 何事於仁，必也聖乎 何事於仁，必也聖乎 何事於仁，必也聖乎 !" (Hé shì yú rén, bì yě shèng hū), meaning "In matters of benevolence, one must be a sage!" This suggests that only a sage person can truly embody the virtue of benevolence.

"任" (rèn) has its basic meaning as bearing or undertaking responsibilities.

In the "Shijing" (詩經 ), specifically in the poem "Da Ya" (大雅 ), it is mentioned, "是任負 " (Shì rèn shì fù), which can be translated as "Is to bear, is to carry." This suggests the idea of undertaking responsibilities and burdens.

In the "Zuo Zhuan" (左傳 ), in the fifteenth year of Duke Xi (僖公十五年 ), there is a line that says, "重怒難任，背天不祥 重怒難任，背天不祥 重怒難任，背天不祥 重怒難任，背天不祥 重怒難任，背天不祥 重怒難任，背天不祥 " (Zhòng nù nán rèn, bèi tiān bù xiáng), which can be translated as "Heavy anger is difficult to bear; turning away from heaven brings misfortune." Here, "任" implies bearing or enduring difficulties.

"事" (shì) has the basic meaning of "職也 " (zhí yě), which translates to "office" or "duty."

In the "Shuowen Jiezi" (說文解字 ), it is stated that "事" refers to an official position or duty.

In another chapter of "Lunyu" titled "Zi Lu Ceng Xi Ran You Gong Xi Hua Shi Zuo" (子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 ), it mentions "宗 廟之事 " (Zōngmiào zhī shì), which refers to the duties related to the ancestral temple.

"讓" (ràng) is a Chinese character with multiple meanings, and its semantic component is "言" (yán), which means speech or language.

In its original sense, as described in the "Shuowen Jiezi" (說文解字 ), "讓" means "相責讓 ," which translates to blaming or reproaching one another. In the "Shi Ji" (史記 ), in the chapter on Xiang Yu (項羽 ) from the "Records of the Grand Historian," it is mentioned, "二世使人讓章邯 " (Èr shì shǐ rén ràng Zhāng Hàn), where "讓" implies blaming or accusing.

Another significant meaning of "讓" is to yield or give way, particularly in a humble or modest manner. This is a borrowed meaning. In "Lunyu" (論語 ), in the chapter "Zi Lu Ceng Xi Ran You Gong Xi Hua Shi Zuo" (子路曾皙冉有公西華侍坐 ), it is mentioned, "為國以禮，其言不讓是故哂之 " (Wèi guó yǐ lǐ, qí yán bù ràng, shì gù shěn zhī), where "不讓 " means not yielding or not showing humility in speech.

"後" (hòu) primarily means behind, following, or later.

In "Lunyu" (論語 ), in the chapter "Zi Lu Ceng Xi Ran You Gong Xi Hua Shi Zuo" (子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 子路曾皙冉有公西華侍坐 ), it is mentioned, "三子者出，曾皙後 三子者出，曾皙後 三子者出，曾皙後 三子者出，曾皙後 三子者出，曾皙後 三子者出，曾皙後 三子者出，曾皙後 " (Sān zǐ zhě chū, Zēng Xī hòu), meaning "When the three disciples went out, Zeng Xi followed behind." In this context, "後" indicates the spatial relationship of being behind.

The term can be extended to refer to being behind in terms of space, time, order, etc., contrasting with "先" (xiān) or "前" (qián), which mean in front or earlier. For example, in the "Zhan Guo Ce" (戰國策 ), it says, "美女 充後庭 " (Měinǚ chōng hòu tíng), meaning "Beautiful women filled the rear courtyard."

"成" (chéng) has the basic meaning of completion or realization.

The idiom "一事無成 " (yī shì wú chéng) means "to achieve nothing" or "to accomplish nothing" in a particular endeavor.

The idiom "百煉成鋼 " (bǎi liàn chéng gāng) means "tempering through a hundred trials makes steel," metaphorically emphasizing the idea that hardship and challenges contribute to strength and resilience.

"饑" (jī) in ancient Chinese refers to famine or a year of poor harvest when crops are not ripe.

The "Shuowen Jiezi" (說文解字 ) states, "饑 ，穀不熟為饑 ，穀不熟為饑 ，穀不熟為饑 ，穀不熟為" (Jī, gǔ bù shú wéi jī), meaning "When grains are not ripe, it is called famine."

In "Mencius" (孟子 ), in the chapter "Liang Hui Wang Xia" (梁惠 王下 ), it says "凶年饑 歲" (Xiōng nián jī suì), meaning "In calamitous years, there is famine."

"謹" (jǐn) means to be cautious, careful, or attentive.

In the "Shuowen Jiezi" (說文解字 ), it is defined as "謹， 慎也 " (Jǐn, shèn yě), indicating that "謹" means to be cautious or prudent.

The idiom "謹小慎微 " (jǐn xiǎo shèn wēi) means "to be meticulous and cautious in every detail."

Textbook text with machine translation

六、給下面兩段古文加上標點并解釋文中加點的詞：

Liù, gěi xiàmian liǎng duàn gǔwén jiāshàng biāodiǎn bìng jiěshì wén zhōng jiādiǎn de cí:

6. Add punctuation points to the following two ancient passages and explain the punctuated words in the text:

郢人有遺燕相國書者夜書火不明因謂持燭者曰舉燭而書誤舉燭 舉燭非書意也燕相受書而説之曰舉燭者尚明也尚明也者舉賢而任之 燕相白王王大説國以治治則治矣非書意也今世學者多似此類(《韓非 子 ·外儲説左上》)

Yǐng rén yǒu yí yàn xiāng guóshū zhě yè shū huǒ bùmíng yīn wèi chí zhú zhě yuē jǔzhú ér shū wù jǔzhú jǔzhú fēi shū yì yě yàn xiāng shòu shū ér shuō zhī yuē jǔzhú zhě shàng míng yě shàng míng yě zhě jǔ xián ér rèn zhī yàn xiāng bái wáng wáng dà shuō guó yǐ zhì zhìzé zhì yǐ fēi shū yì yě jīnshì xuézhě duō sì cǐlèi ( «Hán Fēi zǐ ·wài chǔ shuō zuǒshàng»)

The people of Ying left a message to the Prime Minister of Yan, who wrote at night. The fire was unclear because he said that the person holding the candle was lifting the candle, and the writing was wrong. Lifting the candle was not the meaning of the writing. The Prime Minister of Yan received the letter and said, "The person holding the candle is still wise." Ren Zhiyan's Prime Minister Bai Wangda said that the country should be governed by governance, which is not the meaning of the book. Many contemporary scholars are like this ("Han Feizi·Wai Chu Shuo" above left)

解釋：遣 書 受 説 尚 任

Jiěshì: qiǎn shū shòu shuō shàng rèn

Explanation: Send the letter to accept, say Shang Ren

牛缺者上地之大儒也下之邯郓遇盗於耦沙之中盡取其衣装車牛 步而去視之歡然無憂吝之色盗追而問其故曰君子不以所以養害其所 養盗曰嘻賢矣夫既而相謂曰以彼之賢往見趙君使以我焉事必困我不 如殺之乃相輿追而殺之燕人聞之聚族相戒曰遇盗莫如上地之牛缺也 皆受教俄而其弟適秦至關下果遇盗憶其兄之戒因舆盗力争既而不輿 又追而以卑辭請物盗怒曰吾活汝弘矣而追吾不已迹將箸焉既焉盗矣 仁将焉在遂殺之又傍害其黨四五人焉(《列子 ·説符》)

Niú quē zhě shàngdì zhī dàrú yě xià zhī hán yùn yù dào yū ǒu shā zhīzhōng jìn qǔ qí yīzhuāng chēniú bù ér qù shì zhī huān rán wú yōu lìn zhī sè dào zhuī ér wèn qí gù yuē jūnzǐ bù yǐ suọ̌yǐ yǎng hài qí suǒ yǎng dào yuē xī xián yǐ fū jì'ér xiāng wèi yuē yǐ bǐ zhī xián wǎng jiàn zhào jūn shǐ yǐ wǒ yān shì bì kùn wǒ bù rú shā zhī nǎi xiāng yú zhuī ér shā zhī yàn rén wén zhī jù zú xiāng jiè yuē yù dào mòrú shàngdì zhī niú quē yě jiē shòujiào é'ér qí dì shì qín zhì guān xià guǒ yù dào yì qí xiōng zhī jiè yīn yú dào lìzhēng jì'ér bù yú yòu zhuī ér yǐ bēicí qǐng wù dào nù yuē wú huó rǔ hóng yǐ ér zhuī wú bùyǐ jì jiāng zhù yān jì yān dào yǐ rén jiāng yān zài suì shā zhī yòu bàng hài qí dǎng sì wǔ rén yān ( «liè zǐ ·shuō fú»)

The great Confucian scholar who went up to the earth and the man who was in need of oxen also encountered a thief in Handan. He took all his clothes, loaded them into his cart, and walked away with the oxen. He looked at him with a happy and carefree look, and the thief chased him. When he asked why, he said, "A gentleman doesn't do harm to you." The thief he raised was called "Xixian". The husband then told him that he was a good person. He went to see Mr. Zhao and asked him to do something for me. He would trap me. It would be better to kill him. Instead, he chased and killed him. When the Yan people heard about it, they gathered together to warn each other and said that they encountered thieves. Nothing is better than Niu Que from the land above, who has also been taught. When his younger brother Shi Qin came to Guanxia, ​​he encountered thieves and recalled his brother's warning. Because the thieves fought hard, he ignored them and chased them. He asked the thieves with humble words and said in anger: "I am alive, you will be great." After chasing me, I can't trace the chopsticks. I have stolen them, and I have benevolent generals. Then I killed them and harmed four or five people in his party. ("Liezi·Shuofu")

[附注：(1)上地、邯郓、耦沙：地名。(2)弘：宽宏大量。]

[Fùzhù: (1) shàngdì, hán yùn, ǒu shā: dìmíng. (2) Hóng: kuānhóngdàliàng.]

[Notes: (1) Shangdi, Handun, and Couple: place names. (2) Hong: magnanimous. ]

解釋：養 害 困 戒 適 卑 活 已 迹

Jiěshì: yǎng hài kùn jiè shì bēi huó yǐ jì

常用詞

Chángyòngcí

窮 堪 聖 任 事 讓 後 成 饑 謹

Qióng kān shèng rèn shì ràng hòu chéng jī jǐn

81.窮

81.Qióng

Explanation: nourishment harms sleepiness, abstains from adapting to a humble life, and has left traces

Common words

Poor people are worthy of being appointed as saints, so that they can become hungry and sincere.

81.poor

《説文》:“窮，極也。”(時間、空間等)達到極限；到盡頭。《楚辭 ·九 歌 ·雲中君》:“横四海兮焉窮?”蘇献《超然臺記》:“人之所欲無窮。”成語 有[無窮無盘]。引申指處境困窘，没有出路。《論語 ·在陳絶糧》:“君子 固窮，小人窮斯濫矣。”尤指在仕途上無出路，不得志(舆“通”“達”相對), 《孟子 ·盎心上》:“窮不失義，達不離道。”注意：上古時缺乏衣食財産叫 “貧”(舆“富”相對)。《晏子春秋 ·晏子辭千金不受》:“君之賜也厚矣!婴 之家不貧也。”《後漢書 ·樂羊子妻》:“自傷居贫，使食有它肉。”

«Shuōwén»: “qióng, jí yě.” (Shíjiān, kōngjiān děng) Dádào jíxiàn; dào jìntóu. «Chǔ Cí ·jiǔ gē ·yún zhōng jūn»: “héng sìhǎi xī yān qióng?” Sū xiàn «chāorán tái jì»: “rén zhī suǒ yù wúqióng.” Chéngyǔ yǒu [wúqióng wú pán]. Yǐnshēn zhǐ chǔjìng kùnjiǒng, méiyǒu chūlù. «Lúnyǔ ·zàichén juéliáng»: “jūnzǐ gùqióng, xiǎorén qióng sī làn yǐ.” Yóu zhǐ zài shìtú shàng wú chūlù, bùdezhì (yú “tōng” “dá” xiāngduì), «Mèng Zǐ ·àng xīnshang»: “qióngbùshīyì, dá bùlí dào.” Zhùyì: shànggǔ shí quēfá yī-shí cáichǎn jiào “pín” (yú “fù” xiāngduì). «Yàn zǐ chūnqiū ·yàn zǐ cí qiānjīn bù shòu»: “jūn zhī cì yě hòu yǐ! Yīng zhī jiā bù pín yě.” «Hòu Hàn shū ·lè yáng zǐ qī»: “zìshāng jū pín, shǐ shí yǒu tā ròu.”

"Shuowen": "Poverty means extreme." (time, space, etc.) reaching the limit; reaching the end. "Songs of Chu·Nine Songs·Yun Zhongjun": "How can there be so much poverty across the four seas?" Su Xian's "Chao Ran Tai Ji": "Man's desires are endless." The idiom has [Infinity without plate]. By extension, it means being in a difficult situation with no way out. "The Analects of Confucius in Chen Jueliang": "The gentleman is poor, and the villain is poor." It especially refers to those who have no way out in the official career and have no aspirations (the opposite of "Tong" and "Da"), "Mencius·Anxin" : "Poverty does not violate righteousness, and attainment does not deviate from the Tao." Note: In ancient times, lack of food, clothing, and property was called "poverty" (as opposed to "rich"). "Yan Zi Chun Qiu ·Yan Zi Ci's Thousand Gold Rejection": "The gift from the king is generous! The baby's family is not poor." "Book of the Later Han Dynasty · Leyang Zi's Wife": "Self-injury and poverty, so that food can have other meat."

82.堪

82.Kān

82.worthy

堪的基本義是承擔；承受。《論語 · 賢哉回也》:“人不堪其憂，回也不 改其樂。”韓愈《釋言》:“堪其事之謂力。”熟語有[不堪凌辱]。引申局有能 力；能够。《水經注 ·淮水》:“出名玉及墨石，堪為棋。”成語有[苦不堪言] [堪當重任]。

Kān de jīběn yì shì chéngdān; chéngshòu. «Lúnyǔ · xián zāi huí yě»: “rén bùkān qí yōu, huí yě bù gǎi qí lè.” Hán Yù «shìyán»: “kān qí shì zhī wèi lì.” Shóuyǔ yǒu [bùkān língrǔ]. Yǐnshēn jú yǒu néng lì; nénggòu. «Shuǐ jīng zhù ·Huái Shuǐ»: “chūmíng yù jí mò shí, kān wèi qí.” Chéngyǔ yǒu [kǔbùkānyán] [kāndāngzhòngrèn].

The basic meaning of kan is to bear; to bear. "The Analects of Confucius·Xianzai Huiye": "A person cannot bear his worries, and his joy will not change even after returning." Han Yu's "Explanation": "It is strength to be able to do something." There is an idiom [cannot bear to be insulted]. The Bureau has the ability; can. "Shui Jing Zhu·Huaishui": "Famous jade and ink stone are worthy of playing chess." The idioms include [unspeakable] [worthy of an important task].

83.聖

83.Shèng

83.St.

《説文》:“聖，通也。”聖的基本義是無所不通。《尚書 ·大禹谟》:“乃 聖乃神。”具有最高的超犟的品德智慧稱焉聖。《論語 ·如有博施於民而能 濟衆》:“何事於仁，必也聖乎!”這様的人稱焉“聖人”。《周易 ·乾卦》:“聖人作 而萬物睹。”韓愈《師説》:“古之聖人，其出人也遠矣。”特指孔子。《孟子 · 公孫丑上》:“子夏、子遊、子張，皆有聖人之一體。”雙音詞有[聖賢]。

«Shuōwén»: “shèng, tōng yě.” Shèng de jīběn yì shì wúsuǒbùtōng. «Shàngshū ·Dàyǔ mó»: “nǎi shèng nǎi shén.” Jùyǒu zuìgāo de chāo jiàng de pǐndé zhìhuì chēng yān shèng. «Lúnyǔ ·rúyǒu bóshī yū mín ér néng jì zhòng»: “héshì yū rén, bì yě shèng hū!” Zhèyàng de rénchēng yān “shèngrén”. «Zhōuyì ·qián guà»: “shèngrén zuò ér wànwù dǔ.” Hán Yù «shī shuō»: “gǔ zhī shèngrén, qí chū rén yě yuǎn yǐ.” Tèzhǐ Kọ̌ngzǐ. «Mèng Zǐ · Gōngsūn chǒu shàng»: “zǐ xià, zǐ yóu, zǐ zhāng, jiē yǒu shèngrén zhīyī tǐ.” Shuāngyīncí yǒu [shèngxián].

"Shuowen": "Holy means Tongye." The basic meaning of Holy is omnipotence. "Shangshu Dayu Mo": "The saint is the god." He has the highest moral character and wisdom and is called Yansheng. "The Analects of Confucius: If you give generously to the people, you can help everyone": "Whatever is benevolent must be holy!" Such people are called "sages". "The Book of Changes Qian Gua": "The sage made it and all things can be seen." Han Yu's "Shi Shuo": "The ancient sages were far ahead of others." Specifically referring to Confucius. "Mencius·Gongsun Chou": "Zixia, Ziyou, and Zizhang all have the body of a saint." The two-syllable word includes [sage].

84.任(rèn)

84.Rèn (rèn)

84. Ren(rèn)

任的的基本義是負擔；承擔。《詩經 ·大雅 ·生民》:“是任是負。”《左傳 ·僖公十五年》:“重怒難任，背天不祥。”用作名詞，指負擔的東西。《孟 子 ·滕文公上》:“門人治任將歸。”(任：這裹指行李。)抽象義是承擔的責 任。《論語 ·士不可以不弘毅》:“士不可以不弘毅，任重而道遠。”雙音詞 有[重任]。

Rèn dìdì jīběn yì shì fùdān; chéngdān. «Shījīng ·dàyǎ ·shēngmín»: “shì rènshì fù.” «Zuǒ chuán ·xī gōng shíwǔ nián»: “zhòng nù nán rèn, bèi tiān bùxiáng.” Yòngzuò míngcí, zhǐ fùdān de dōngxi. «Mèng zǐ ·téng wén gōng shàng»: “mén rénzhì rèn jiāng guī.” (Rèn: zhè guǒ zhǐ xíngli.) Chōuxiàng yì shì chéngdān de zé rèn. «Lúnyǔ ·shì bù kěyǐ bù hóngyì»: “shì bù kěyǐ bù hóngyì, rènzhòng ér dàoyuǎn.” Shuāngyīncí yǒu [zhòngrèn].

The basic meaning of "Ren" is to bear; to bear. "The Book of Songs·Daya·Shengmin": "It is a responsibility or a responsibility." "Zuo Zhuan·The Fifteenth Year of Duke Xi": "It is difficult to bear responsibility if you are angry, and it is ominous to turn your back on the sky." It is used as a noun to refer to something that is burdened. "Mencius Teng Wengong": "The disciples will return to their responsibilities." (Responsibility: this refers to luggage.) The abstract meaning is the responsibility assumed. "The Analects of Confucius: A scholar cannot be without great perseverance": "A scholar cannot be without great perseverance. The responsibilities are heavy and the road ahead is long." The two-syllable word has [heavy responsibility].

85.事

85.Shì

85. things

《説文》:“事，職也。”指職務；職事。《韓非子 ·五蠹》:“無功而受事。” 泛指事情。《論語 ·衛君待子而焉政》:“名不正，則言不順；言不順，則事 不成。”《論語 ·子路曾皙冉有公西華侍坐》:“宗廟之事。”用作名詞，從事； 奉行。《論語 ·顔淵問仁》:“回雖不敏，請事斯語矣。”成語有[無所事事]。 特指侍奉。《論語 ·學而》:“事父母，能竭其力；事君，能致其身。”

«Shuōwén»: “shì, zhí yě.” Zhǐ zhíwù; zhíshì. «Hán Fēi zǐ ·wǔ dù»: “wú gōng ér shòushì.” Fànzhǐ shìqing. «Lúnyǔ ·wèi jūn dài zǐ ér yān zhèng»: “míng bùzhèng, zé yán bù shùn; yán bù shùn, zé shì bùchéng.” «Lúnyǔ ·zǐ lù céng xī rǎn yǒu gōng xī huá shì zuò»: “zōngmiào zhī shì.” Yòngzuò míngcí, cóngshì; fèngxíng. «Lúnyǔ ·yán yuān wèn rén»: “huí suī bùmǐn, qǐng shì sī yǔ yǐ.” Chéngyǔ yǒu [wúsuǒshìshì]. Tèzhǐ shìfèng. «Lúnyǔ ·xué ér»: “shì fùmǔ, néng jié qí lì; shì jūn, néng zhì qí shēn.”

"Shuowen": "Shi, position." Refers to position; ministry. "Han Feizi·Five Beetles": "Receiving things without merit." Generally refers to things. "The Analects of Confucius·Wei Jun treats his son and how to govern": "If the name is not correct, the words will not go smoothly; if the words are not smooth, the things will not be accomplished." "The Analects of Confucius·Zeng Xiran You Gong Xihua sat down": "The matter of the ancestral temple." Used. As a noun, engage in; pursue. "The Analects of Confucius·Yan Yuan Wenren": "Although I am not quick to reply, I still ask for help." The idiom is [do nothing]. Specifically refers to serving. "The Analects of Confucius·Xueer": "Serve your parents, you can do your best; serve your king, you can do your best."

86 .讓

86 .Ràng

86.Let

“讓”字的意符是“言”。《説文》:“讓，相責讓。”本義是責備。《史記 · 項羽本紀》:“二世使人讓章邯。”(章邯：人名。)讓的另一意義是謙讓，這是 它的假借義。《論語 ·子路曾皙冉有公西華侍坐》:“為國以禮，其言不讓， 是故哂之。”《荀子 ·榮辱》:“争貨財，無辭讓。”雙音詞有[禮讓]。

“Ràng” zì de yìfú shì “yán”. «Shuōwén»: “ràng, xiāngzé ràng.” Běnyì shì zébèi. «Shǐjì · Xiàng Yǔ běnjì»: “èr shì shǐrén ràng zhāng hán.” (Zhāng hán: rénmíng.) Ràng de lìngyī yìyì shì qiānràng, zhè shì tā de jiǎjiè yì. «Lúnyǔ ·zǐ lù céng xī rǎn yǒu gōng xī huá shì zuò»: “wèi guó yǐ lǐ, qí yán bù ràng, shìgù shěn zhī.” «Xúnzǐ ·róng-rǔ»: “zhēng huò cái, wú círàng.” Shuāngyīncí yǒu [lǐràng].

The meaning of the word "rang" is "word". "Shuowen": "Give, give in to each other." The original meaning is to blame. "Historical Records·The Chronicles of Xiang Yu": "The Second Emperor sent people to give way to Zhang Han." (Zhang Han: personal name.) Another meaning of giving is humility, which is its pseudo meaning. "The Analects of Confucius · Zi Lu Zeng Xi Ran You Gong Xi Hua Sitting Down": "If you serve the country with courtesy, you will not give in to your words, so you will not give in." "Xunzi · Honor and Disgrace": "When competing for goods and wealth, there is no concession." The two-syllable words are [ comity].

87.後

87.Hòu

87.After

後的意思是行走落在後面。《論語 ·子路曾皙冉有公西華侍坐》:“三 子者出，曾皙後。”引申焉空間、時間、次序等在後(舆“先”“前”相對)。《戰 國策 ·秦策五》:“美女充後庭。”《論語 ·子罕》:“歲寒，然後知松柏之後雕 也。”注意：“後”和“后”原本是意思不同的兩個字，“后”是君主的意思。 《尚書 ·湯誓》:“我后不恤我衆。”

Hòu de yìsi shì xíngzǒu luò zài hòumian. «Lúnyǔ ·zǐ lù céng xī rǎn yǒu gōng xī huá shì zuò»: “sān zǐ zhě chū, céng xī hòu.” Yǐnshēn yān kōngjiān, shíjiān, cìxù děng zàihòu (yú “xiān” “qián” xiāngduì). «Zhàn guócè ·qín cè wǔ»: “mẹ̌inǚ chōng hòutíng.” «Lúnyǔ ·zǐ hǎn»: “suìhán, ránhòu zhī sōng-bǎi zhīhòu diāo yě.” Zhùyì: “hòu” hé “hòu” yuánběn shì yìsi bùtóng de liǎng ge zì, “hòu” shì jūnzhǔ de yìsi. «Shàngshū ·tāng shì»: “wǒ hòu bùxù wǒ zhòng.”

Behind means to walk behind. "The Analects of Confucius · Zi Lu Zeng Xi Ran You Gong Xihua Sitting Down": "Three sons came out, Zeng Xi came after." It is extended that space, time, order, etc. come after ("Xian" and "Qian" are relative). "Warring States Policies·Qin Ce Wu": "Beautiful women fill the backyard." "The Analects·Zihan": "When the years are cold, then you will know the pines and cypresses and then the carvings." Note: "Hou" and "Hou" originally have two different meanings. The word "hou" means monarch. "Shang Shu·Tang Oath": "My queen will not show mercy to our people."

88.成

88.Chéng

88. into

成的基本義是完成；實現。《荀子 ·天論》:“不焉而成，不求而得。”陸 游《冬夜讀書示子聿》:“少壯工夫老始成。”成語有[一事無成]。引申為變 馬某種狀態，成焉。《荀子 ·勸學》:“積土成山，風雨興焉。”成語有[百煉 成鋼]。由完成引申焉既定而不再改變的。《論語 ·子路曾皙冉有公西華 侍坐》:“莫春者，春服既成。”《鵑冠子 ·道端》:“賢君循成法，後世久長。” 雙音詞有[成規][成見]。

Chéng de jīběn yì shì wánchéng; shíxiàn. «Xúnzǐ ·tiān lùn»: “bù yān ér chéng, bù qiú ér dé.” Lù yóu «dōng yè dúshū shì zǐ yù»: “shàozhuàng gōngfu lǎo shǐ chéng.” Chéngyǔ yǒu [yị̄shìwúchéng]. Yǐnshēn wèi biàn mǎ mọ̌uzhǒng zhuàngtài, chéng yān. «Xúnzǐ ·quànxué»: “jī tǔ chéng shān, fēngyǔ xìng yān.” Chéngyǔ yǒu [bǎi liàn chéng gāng]. Yóu wánchéng yǐnshēn yān jìdìng ér bụ̀zài gǎibiàn de. «Lúnyǔ ·zǐ lù céng xī rǎn yǒu gōng xī huá shì zuò»: “mò chūn zhě, chūn fú jìchéng.” «Juān guānzi ·dào duān»: “xián jūn xún chéngfǎ, hòushì jiǔ cháng.” Shuāngyīncí yǒu [chéngguī] [chéngjiàn].

The basic meaning of Cheng is completion; realization. "Xunzi·Tianlun": "It is accomplished without asking, and it is obtained without seeking." Lu You's "Winter Night Reading Shows Ziyu": "Young and strong work only when you are old." The idiom is [Nothing can be accomplished]. It is extended to change the horse into a certain state, and it becomes Yan. "Xunzi Encouraging Learning": "The accumulation of soil forms a mountain, and the wind and rain stir it up." There is an idiom [a hundred refinements make it into steel]. What is derived from completion is established and will not change. "The Analects of Confucius · Zi Lu Zeng Xi Ran You Gong Xi Hua Sitting Down": "Those who are not springy, spring clothes are ready." "Juan Guanzi · Daoduan": "A wise king follows the established method, and his descendants will last for a long time." Two-syllable words have [conventional rules] [prejudice].

89.饑

89.Jī

89. Hungry

《説文》:“饑，榖不熟為饑。”意思是荒年，收成不好或没有收成。《論 語 ·子路曾皙冉有公西華侍坐》:“千乘之國，攝乎大國之間，加之以師旅， 因之以饑罐。”《孟子 ·梁惠王下》:“凶年饑歳。”雙音詞有[饑荒]。注意： 肚子餓的意思本作“饥”。《孟子 ·梁惠王上》:“民有饥色。”

«Shuōwén»: “jī, gǔ bùshú wèi jī.” Yìsi shì huāngnián, shōucheng bù hǎo huò méiyǒu shōucheng. «Lùn yǔ ·zǐ lù céng xī rǎn yǒu gōng xī huá shì zuò»: “qiānshèngzhīguó, shè hū dàguó zhījiān, jiāzhī yǐ shīlǚ, yīnzhī yǐ jī guàn.” «Mèng Zǐ ·liáng huì wáng xià»: “xiōngnián jī suì.” Shuāngyīncí yǒu [jīhuang]. Zhùyì: dùzi è de yìsi běnzuò “jī”. «Mèng Zǐ ·liáng huì wáng shàng»: “mínyǒu jīsè.”

"Shuowen": "Hungry, unripe grain means hunger." It means famine years, poor harvest or no harvest. "The Analects of Confucius · Zi Lu Zeng Xiran You Gong Xihua Sitting at the Table": "A country of thousands of chariots is captured among the big countries, plus troops and troops, so it is hungry." "Mencius · King Hui of Liang": "There is hunger in bad years. Years old." The two-syllable word includes [famine]. Note: The original meaning of "hungry" is "hungry". "Mencius · King Hui of Liang 1": "The people are hungry."

90.謹

90.Jǐn

90. Sincerely

《説文》:“謹，慎也。”小心慎重。《禮記 ·大同輿小康》:“此六君子者， 未有不謹於禮者也。”《韓非子 ·主道》:“謹執其柄而固守之。”(柄：權力。) 成語有[謹小慎微]。引申焉不隨便，不懈怠；鄭重。《韓非子 ·外儲説右 上》:“宋人有酤酒者……遇客甚謹。”又引申為精細嚴密，無疏失。《漢 書 ·張釋之傳》:“教兒子不謹。”雙音詞有[嚴謹]。

«Shuōwén»: “jǐn, shèn yě.” Xiǎoxīn shènzhòng. «Lǐjì ·dàtóng yú xiǎokāng»: “cǐ Liùjūnzǐ zhě, wèiyǒu bù jǐn yū lǐ zhě yě.” «Hán Fēi zǐ ·zhǔ dào»: “jǐn zhí qí bǐng ér gùshǒu zhī.” (Bǐng: quánlì.) Chéngyǔ yǒu [jǐnxiǎo-shènwēi]. Yǐnshēn yān bù suíbiàn, bụ̀xiè dài; zhèngzhòng. «Hán Fēi zǐ ·wài chǔ shuō yòu shàng»: “sòng rén yǒu gūjiǔ zhě……yù kè shèn jǐn.” Yòu yǐnshēn wèi jīngxì yánmì, wú shūshī. «Hàn shū ·zhāng shì zhī chuán»: “jiāo érzi bù jǐn.” Shuāngyīncí yǒu [yánjǐn].

"Shuowen": "Be careful, be cautious." Be careful and cautious. "Book of Rites, Datong Yu Xiaokang": "Of these six gentlemen, none of them is not careful about etiquette." "Han Feizi·Zhu Dao": "Be careful to hold on to the handle and stick to it." (Han: power.) Idiom: [Be cautious]. The extension is not casual or slack; it is solemn. "Han Feizi · Wai Chu Shuo Upper Right": "People in the Song Dynasty have wine drinkers... who are very cautious when meeting guests." It is also extended to mean meticulousness and no oversights. "Book of Han·Biography of Zhang Shi": "Teach your son to be careless." The two-syllable word is [rigorous].

古漢語常識

Gǔ Hànyǔ chángshí

Common sense in ancient Chinese

古書的標點①

Gǔshū de biāodiǎn①

Punctuation of ancient books ①

中國的古書，在一個很長的時期内是不加標點的。古人讀書的時候， 在什麽地方要停頓，要依據自己的理解加以判斷。焉了便於誦讀，在停頓 的地方要打上記號。唐代的一個僧人湛然説過：在一個語意完整要停頓 的地方作記號，叫“句”;語意不完整但需要有短暂停頓以便誦讀的地方打 上記號叫作“讀”(dòu)。 合起來就叫句讀。 句讀是不是就是今天的標點呢?還不能這様説。第一，今天説的句 子是一種動態的語法單位，有一個完整的意思，有一定的語調，古人對句 子的理解要簡單得多。第二，古人断句用的符號也不等同於今天的標點

Zhōngguó de gǔshū, zài yī gè hěn cháng de shíqī nèi shìbu jiā biāodiǎn de. Gǔrén dúshū de shíhou, zài shén mó dìfang yào tíngdùn, yào yījù zìjǐ de lị̌jiě jiāyǐ pànduàn. Yānle biànyú sòngdú, zài tíngdùn de dìfang yào dǎshàng jìhao. Tángdài de yī gè sēngrén zhànrán shuōguo: zài yī gè yǔyì wánzhěng yào tíngdùn de dìfang zuò jìhao, jiào “jù”; yǔyì bù wánzhěng dàn xūyào yǒu duǎnzàn tíngdùn yǐbiàn sòngdú de dìfang dǎ shàng jìhao jiàozuò “dú” (dòu). Hé qǐlai jiù jiào jùdòu. Jùdòu shìbushì jiùshì jīntiān de biāodiǎn ne? Hái bùnéng zhèyàng shuō. Dì-yī, jīntiān shuō de jù zǐ shì yī zhǒng dòngtài de yǔfǎ dānwèi, yǒu yī gè wánzhěng de yìsi, yǒu yị̄dìng de yǔdiào, gǔrén duìjù zǐ de lị̌jiě yào jiǎndān de duō. Dì-èr, gǔrén duànjù yòng de fúhào yě bùděng tóng yū jīntiān de biāodiǎn

Ancient Chinese books were not punctuated for a long time. When the ancients were reading, they had to judge where to pause based on their own understanding. To make it easier to read, mark the pauses. Zhan Ran, a monk in the Tang Dynasty, said: Marking a place where the meaning is complete and requires a pause is called "sentence"; marking a place where the meaning is incomplete but requires a short pause for recitation is called "reading" (dòu). Together they are called sentence reading. Is the sentence reading the punctuation today? I can’t say that yet. First, the sentence we talk about today is a dynamic grammatical unit with a complete meaning and a certain intonation. The ancients' understanding of sentences was much simpler. Second, the symbols used by the ancients to punctuate sentences are not equivalent to today’s punctuation.

① 本節的例句，部分採自楊樹達《古書句讀釋例》、王力主編《古代漢語》、吕叔 湘《<资治通鑑>標點料例》。文中不再一一注明。

① Běn jié de lìjù, bùfen cǎi zì yángshù dá «gǔshū jùdòu shìlì», Wáng Lì zhǔbiān «gǔdài Hànyǔ», lǚ shū xiāng «biāodiǎn liào lì». Wén zhōng bụ̀zài yīyī zhùmíng.

① Some of the examples in this section are taken from "Examples of Reading and Interpretation of Sentences in Ancient Books" by Yang Shuda, "Ancient Chinese" edited by Wang Li, and "Examples of Punctuation Materials of "Zizhi Tongjian"" by Lu Shuxiang. They are no longer noted one by one in the text.

符號。標點符號不光起到断句的作用，還表示句子的語氣和句子間的關 係。事實上，從宋代開始，刻書的時候纔有句讀，但終究還是少數。至於 新式的標點符號，是二十世紀二十年代纔實行的。

Fúhào. Biāodiǎn fúhào bùguāng qǐdào duànjù de zuòyòng, hái biǎoshì jùzi de yǔqì hé jùzi jiān de guān xì. Shìshíshang, cóng Sòngdài kāishǐ, kèshū de shíhou cái yǒu jùdòu, dàn zhōngjiū háishi shǎoshù. Zhìyú xīnshì de biāodiǎn fúhào, shì èrshí shìjì èrshí niándài cái shíxíng de.

symbol. Punctuation marks not only break up sentences, but also express the tone of the sentence and the relationship between the sentences. In fact, starting from the Song Dynasty, there were only sentences read when engraving books, but after all, they were still a minority. As for the new punctuation marks, they were only implemented in the 1920s.

由此可知，句讀需要斷句，断句是標點的基礎；句子断得正確，纔能順 利地開讀，所以歷代讀書人對此很重視。今天的人讀古書覺得很難，其實 古代也一様。《後漢書 ·班昭傳》説：“《漢書》始出，多未能讀者，馬融伏於 閣下，從昭受讀。”這是説《漢書》剛問世的時候，很多人讀不懂，馬融是東 漢有名的學者，也要跟著班固(《漢書》的作者)的妹妹班昭學習。

Yóucǐ kězhī, jùdòu xūyào duànjù, duànjù shì biāodiǎn de jīchǔ; jùzi duàn de zhèngquè, cáinéng shùn lì de kāi dú, suọ̌yǐ lìdài dúshūrén duì cǐ hěn zhòngshì. Jīntiān de rén dú gǔshū juéde hěn nán, qíshí gǔdài yě yị̄yàng. «Hòu Hàn shū ·bān zhāo chuán» shuō: “ «Hànshū» shǐ chū, duō wèinéng dúzhě, Mǎ Róng fú yū géxià, cóng zhāo shòu dú.” Zhè shì shuō «Hànshū» gāng wènshì de shíhou, hěn duō rén dú bù dǒng, Mǎ Róng shì dōng hàn yǒumíng de xuézhě, yě yào gēnzhe Bān Gù ( «Hànshū» de zuòzhě) de mèimei bān zhāo xuéxí.

It can be seen that sentence reading requires sentence segmentation, which is the basis of punctuation. Only when sentences are segmented correctly can reading be started smoothly, so scholars of all ages have attached great importance to this. People today find it difficult to read ancient books, but in fact it was the same in ancient times. "The Book of the Later Han·Ban Zhao Biography" says: "The Book of Han was first published, and many people could not read it. Ma Rong fell down on your side and read it from Zhao." This means that when the Book of Han first came out, many people read it. I don’t understand, Ma Rong was a famous scholar in the Eastern Han Dynasty, and he also had to study with Ban Zhao, the sister of Ban Gu (the author of "The Book of Han").

能不能正確斷句關係到對文意的理解是否正確。比如《韓非子 · 外 儲説左下》記載一個故事説：

Néng bùnéng zhèngquè duànjù guānxidào duìwén yì de lị̌jiě shì-fǒu zhèngquè. Bǐrú «Hán Fēi zǐ · wài chǔ shuō zuǒxià» jìzǎi yīgègùshì shuō:

Whether you can segment sentences correctly is related to whether you understand the meaning of the text correctly. For example, "Han Feizi·Wai Chu Shuo Zuo Xia" records a story:

哀公問於孔子曰：“吾聞夔一足，信乎?”曰：“夔，人也，何故一足? 彼其無他異而獨通於聲。堯曰：‘夔一而足矣。'使屬樂正。故君子曰 ‘夔有一足’,非一足也。”

Āi gōng wèn yū Kọ̌ngzǐ yuē: “wú wén kuí yī zú, xìn hū?” Yuē: “kuí, rén yě, hégù yī zú? Bǐ qí wútā yì ér dú tōng yū shēng. Yáo yuē: ‘kuí yī ér zú yǐ. 'Shǐ shǔ lè zhèng. Gù jūnzǐ yuē ‘kuí yǒu yī zú’, fēi yī zú yě.”

Duke Ai asked Confucius: "I heard that Kui has one foot, do you believe it?" He said: "Kui, a human being, why has one foot? There is no other difference between them and they are unique in sound. Yao said: 'Kui is one foot and that is enough.'" It belongs to Le Zheng. Therefore, the gentleman says, ‘Kui has one foot’, but it is not one foot.”

鲁哀公焉什麽會認為夔這個人只有一隻脚呢?就是因焉在讀“夔一足”的 時候没有在“夔一 ”的後面讀断，以致發生了誤解。依照堯説的話，實際的 意思是夔有一技之長就足够了(“夔一而足矣”)。有的時候，不同的断句 標點表示了對文意的不同理解。如：

Lǔ āi gōng yān shén mó huì rènwéi kuí zhège rén zhị̌yǒu yī huò jiǎo ne? Jiùshì yīn yān zài dú “kuí yī zú” de shíhou méiyǒu zài “kuí yī ” de hòumian dú duàn, yǐzhì fāshēngle wùjiě. Yīzhào yáo shuō dehuà, shíjì de yìsi shì kuí yǒu yị̄jìzhīcháng jiù zúgòu le ( “kuí yī ér zú yǐ”). Yǒude shíhou, bùtóng de duànjù biāodiǎn biǎoshìle duìwén yì de bùtóng lị̌jiě. Rú:

Why did Duke Ai of Lu think that Kui had only one foot? It was because Yan did not read the word after "Kui Yi" when he read "Kui Yi Zhi", which led to misunderstanding. According to what Yao said, the actual meaning is that it is enough for Kui to have one skill ("Kui is enough"). Sometimes, different sentence breaks and punctuation indicate different understandings of the text. like:

十八年，王黜狄后。狄人來誅殺譚伯。(《國語 ·周語中》) 十六年，王绌翟后，翟人来誅，殺譚伯。(《史記 ·周本紀》)

Shíbā nián, wáng chù dí hòu. Dí rén lái zhūshā tán bó. ( «Guóyǔ ·zhōu yǔ zhōng») Shíliù nián, wáng chù zhái hòu, zhái rén lái zhū, shā tán bó. ( «Shǐjì ·zhōu běnjì»)

In the eighteenth year, Wang deposed Empress Di. The Di people came to kill Tan Bo. ("Guoyu · Zhou Yuzhong") In the 16th year of his reign, the Queen of Zhai, the queen of Zhai, was attacked by Zhai people and killed Uncle Tan. ("Historical Records·Zhou Benji")

《國語》和《史記》説的是一件事。《國語》在“來”的後面没有點斷，這様讀，“來” 的目的是“誅殺譚伯”。《史記》在“來誅”的後面加了逗號，這様讀，“来”的目的 是“誅”,接著發生了“殺譚伯”這件事。再比如諸葛亮《出師表》中的一段話：

«Guóyǔ» hé «Shǐjì» shuō de shì yī jiàn shì. «Guóyǔ» zài “lái” de hòumian méiyǒu diǎn duàn, zhèyàng dú, “lái” de mùdì shì “zhūshā tán bó”. «Shǐjì» zài “lái zhū” de hòumian jiāle dòuhào, zhèyàng dú, “lái” de mùdì shì “zhū”, jiēzhe fāshēng le “shā tán bó” zhè jiàn shì. Zài bǐrú Zhūgě Liàng «chūshī biǎo» zhòngdì yī duàn huà:

"Guoyu" and "Historical Records" are talking about the same thing. "Guoyu" does not have a break after "lai". In this reading, the purpose of "lai" is to "kill Tan Bo". "Historical Records" adds a comma after "come to punish". In this reading, the purpose of "come" is "to punish", and then the incident of "killing Uncle Tan" happened. Another example is a passage in Zhuge Liang's "Chu Shi Biao":

陛下亦宜自謀，以語诹善道，察納雅言。深追先帝遺詔，臣不勝 受恩感激。今當遠離，臨表涕零，不知所言。

Bìxià yì yí zì móu, yǐ yǔ zōu shàn dào, chá nà yǎyán. Shēn zhuī xiāndì yízhào, chén bụ̀shèng shòu'ēn gǎnjī. Jīn dāng yuǎnlí, lín biǎo tìlíng, bùzhī suǒ yán.

Your Majesty should also make plans for yourself, use your words to teach good things, and listen to elegant words. I deeply follow the late emperor's edict, and I am extremely grateful for the favor. Now I should stay away. I am in tears and don’t know what to say.

陛下亦宜自謀，以語诹善道，察納雅言，深追先帝遺詔。臣不勝 受恩感激，今當逮離，臨表涕零，不知所言。

Bìxià yì yí zì móu, yǐ yǔ zōu shàn dào, chá nà yǎyán, shēn zhuī xiāndì yízhào. Chén bụ̀shèng shòu'ēn gǎnjī, jīn dāng dài lí, lín biǎo tìlíng, bùzhī suǒ yán.

It is also advisable for Your Majesty to make your own plans, use your words to teach good things, listen to elegant words, and follow the late emperor's edicts deeply. I am so grateful for the kindness that I have received. Now I should be arrested and separated. I am in tears and don’t know what to say.

這一段話是諸葛亮出師前勸勉後主的話。依照前一種標點，“深追先 帝遺詔”是説諸葛亮自己(“臣”)。依照後一種標點，“深追先帝遺詔”是對 後主(“陛下”)的希望。不同的標點反映了不同的看法。

Zhè yī duàn huà shì Zhūgě Liàng chūshī qián quànmiǎn hòuzhǔ dehuà. Yīzhào qián yī zhǒng biāodiǎn, “shēn zhuī xiān dì yízhào” shì shuō Zhūgě Liàng zìjǐ ( “chén”). Yīzhào hòu yī zhǒng biāodiǎn, “shēn zhuī xiāndì yízhào” shì duì hòuzhǔ ( “bìxià”) de xīwàng. Bùtóng de biāodiǎn fǎnyìngle bùtóng de kànfǎ.

This passage is Zhuge Liang's words of exhortation to his master before he left the army. According to the former punctuation, "deep pursuit of the late emperor's edict" refers to Zhuge Liang himself ("Chen"). According to the latter punctuation, "deeply pursuing the late emperor's edict" is the hope for the later master ("Your Majesty"). Different punctuation points reflect different views.

標點古書是一項綜合性的工作，需要有多方面的知識。下面提出幾 個方面，是特别需要注意的。

Biāodiǎn gǔshū shì yī xiàng zōnghéxìng de gōngzuò, xūyào yǒu duōfāngmiàn de zhīshi. Xiàmian tíchū jǐ gè fāngmiàn, shì tèbié xūyào zhùyì de.

Punctuating ancient books is a comprehensive work that requires knowledge from many aspects. Below are several aspects that require special attention.

Student presentations

《禮記》Liji Book of Rites III -

Session 12《禮記》Liji Book of Rites IV Jan 30 8:00-9:30

一 考慮是不是合乎事理、文理

我們常説文章要文通理順，就是説文字能够凖確明白地把事實、道理 表達清楚。如果標點後的文字不合事理，文理不通，這様的標點就可能有 問題。如： 周有泉府之官，收不售與欲得，即《易》所謂“理財正辭，禁民馬 非”者也。(《資治通鑑》卷三十七)

泉府之官是掌管國家税收、調節市場流通的機構。“不售”是賣不出去， “欲得”是想要得到，都是指市場物資而言。賣不出去的可以收購，想要得 到的怎麽也要收購呢?可見這様的標點在事理上説不通。發生錯誤的原 因是把句中的“與”看成了連詞；實際上“與”是個動詞，是給與的意思。句 子應當在“收不售”後面點断。

田單令城中人食，必先祭其先祖於庭，飛烏皆翔舞而下城中。 (《資治通锰》卷四》)

依照這様的標點，“必先祭其先祖於庭”是誰的行焉不清楚，跟上一句連不 上。從上下文看，田單下的命令應當是城中人吃飯的時候“必先祭其先祖 於庭”,所以“食”後面的逗號應當取消①。

諸壘相次土崩，悉棄其器甲，争投水死者十餘萬，斬首亦如之。 (《資治通锰》卷一百四十六》)

“争投水死者十餘萬”讀成一句，好像戰敗的士兵有十餘萬人争著投水去 死，很明顯這不近情理。因焉士兵投水是焉了活命，不是為了尋死。應當 在“争投水”後面加上逗號。

使諒收交州刺史修湛、新昌太守梁碩，殺之。諒誘湛，斬之。碩 舉兵圍諒於龍編。(《資治通鑑》卷九十二)

從前一句“殺之”看，修湛、梁碩已經被殺。從後一句“諒誘湛，斬之”來看，

① 《史記 · 田單列傳》:“而田單乃令城中人食必先祭其先祖於庭，飛鳥悉翔舞 城中下食。”

“殺之”還不是事實，只是“使”的内容。這様標點，前後就有了矛盾，應當 把“殺之”前的逗號去掉。

綦毋張丧車，從韓厥曰：“請寓乘，從左右。”皆肘之，使立於後。 (《左傅 ·成公二年》)

綦毋張提出請求要搭載韓厥的車子(“請寓乘”),但“從左右”不可能是綦 毋張説的話：第一，他不可能自己説既從左，又從右。第二，“從左右”是他 的舉動，如果是説的話，“皆肘之”(用左右兩個胳膊肘搗撃他)就失去了依 託。可見“從左右”不應當括在引號的裹面。

興元中，有僧曰法欽，以其道高，居徑山。時人謂之徑山長者。 (《唐語林》卷一)

句中“以”是介詞，表示原因。這様標點，好像法欽是因焉“道高”纔“居徑 山”。這在事理上説不通，因為“道高”輿“居徑山”不存在因果關係。從下 文看，當時的人所以稱他“徑山長者”,一是因焉他“居徑山”,二是因焉他 “道高”。可見介詞“以”一直管到“居徑山”,“居徑山”後的句號應改焉 逗號。

二 考慮對詞義的理解是不是正確

古代漢語中的一個單音詞往往有幾個意思，很多意思後來消亡了，再 加上古漢語字舆詞複雜的對應關係，所以標點古書時特别要注意對詞義 的凖確把握。如：

夫唯禽獸無禮，故父子聚麾(yōu, 牝鹿)。是故聖人作屬禮以教 人，使人以有禮，知自别於禽獣。(《禮記 · 曲禮上》)

句中“是故聖人作焉禮以教人”,是把“作焉”看成了一個雙音詞，意思是聖 人製作了禮法來教化人。實際上，這裹的“作”是一個單音詞，是興起、出 現的意思。應當標點焉“是故聖人作，焉禮以教人”,意思是有聖人出現， 製作了禮法来教化人。“作”的這種用法，古書中多見。如《韓非子 ·五 蠹》:“有聖人作，搏木為巢以避翠害。”“有聖人作，鑽燧取火以化腥臊。”

是故無其實而喜其名者削，無德而望其福者約，無功而受其禄者

辱禍必握。(《戰國策 ·齊策四》)

句中“削”是削弱的意思，“約”是窮困、困窘的意思，“辱”是羞辱的意思。 “禍必握”的“握”是一個假借字，是厚、重的意思(另一個本子寫作“渥”)。 “禍必握”是説禍必重。很明顯，前面是三個排比句，“禍必握”單獨是一 句。由於不明白“握”的意思，“禍”的前面没有點断，句子就講不通了。

使蛊之，而屬之簟食，舆肉，置諸橐以輿之。(《左傅 · 宣公二 年》)

這是説凖備了“簞食”和“肉”放在口袋裹送給一個人。依照上面的標點， “輿肉”的“輿”是一個動詞，給予的意思。這様一来，就同“輿之”的“輿” (給)意思重複了。“輿肉”的“輿”是一個連詞，前面的逗號應去掉。

馬武屬(蘇)茂、(周)建所敗，奔過王霸营，大呼求救。霸曰：“賊 兵盛出，必兩败，弩力而已!”乃閉营堅壁。(《资治通鑑》卷四十一)

管中的王霸“閉營堅壁”,可見没有出警救馬武，没有出誉的原因是“出必 兩敗”。句中“兩敗”的“兩”指馬武和王霸兩方。照現在的標點，“兩”到底 指哪兩方就不明白了。正確的標點是：“賊兵盛，出必兩敗，弩力而已!”

(吕)布性決易，所属無常。(高)順每谏曰：“将軍皋動，不肯詳 思，忽有得失，動則言誤，豈可数乎!”(《资治通錳》卷六十二)

“動則言誤”是説吕布動不動就説“錯了”。“動則言誤”的“誤”如果不加引 號，容易理解成動不動就説錯話，應當給“誤”加上引號比較妥當。

洪於大義，不得不死；念諸君無事，空輿此禍，可先城未敗，將妻 子出。(《資治通鑑》卷五十三)

當時臧洪守東郡，“城中糧榖已盡”,外無救兵，所以他叫部下将士带著妻子棄 城逃命。“無事”是没有必要、犯不上的意思，不是没有事兒做；“空輿此禍”是 白白犠牲的意思，中間不能加逗號断開。標點者對“無事”一詞理解有錯誤。

徐羡之起自布衣……沈密寡言，不以憂喜見色；颇工弈棋、觀戲， 常若未解，當世倍以此推之。(《资治通鎧》卷一百十九)

這裏説徐羨之“頗工弈棋、觀戲”,有幾處講不通：第一，“工弈棋”可以説， 但工“觀戲”的意思不好理解。第二，既然説“頗工”,下文又説"常若未 解”,前後有矛盾。第三，“當世倍以此推之”,是推崇他“頗工弈棋、觀戲”

呢?還是“常若未解”呢?標點的問题出在“觀戲”上，這裏“觀戲”就是看 人下棋，不是今天的看戲劇表演。正確的標點是：“頗工弈棋，觀戲常若未 解，當世倍以此推之。”“觀戲常若未解”不是他真的看不懂，而是看懂了不 露聲色，這一句正跟前面的“沈密寡言，不以憂喜見色”相照應，

會蜀人费合告(徐)怦反，怦有與將帥書云：“事事往，人口具(口 具：當面陳述)。”(《資治通鑑》卷一百六十四)

“事事往，人口具”很费解。原來“往人”是一個詞，就是“派往的人”,“往” 的後面不能断開。因為不懂“往人”的意思，誤加了一個逗號。

Student presentations

《禮記》Liji Book of Rites IV -

Session 13《禮記》Liji Book of Rites V Feb 2 8:00-9:30

三 考慮是不是合乎語法

詞的意義一様，漢語的語法也在不斷地變化， 一個句子能不能講通， 要看是不是合乎當時的語法規則，不能用現代漢語的語法去衡量。

廢焚，子退朝，曰：“傷人乎不?”問馬。(《論語 · 鄉黨》)

“傷人乎不”是一個疑問句，是在疑問語氣詞“乎”的後面加一個“不”。這様的 句法是後來纔有的，先秦的時候疑問句還没有這種格式。正確的標點是：

廢焚，子退朝，曰：“傷人乎?”不問馬

再看幾個例子：

工尹商陽輿陳棄疾追吴師，及之。陳棄疾謂工尹商陽曰：“王事 也，子手弓。”而可手弓。“子射諸。”射之，斃一人，冁(chàng) 弓。 (《禮記 ·檀弓下》)

這是説工尹商陽和陳棄疾追趕吴國的軍隊，追上以後，陳棄疾讓工尹商陽 射吴軍。但是“而可手弓”一句無法作語法分析，由此我們可以考慮，這一 句的標點是不是出了問题。正確的標點是：

工尹商陽舆陳棄疾追吴師，及之。陳棄疾謂工尹商陽曰：“王事 也，子手弓而可。”手弓。“子射諸。”射之，斃一人，辗弓。

“子手弓而可”的意思是陳棄疾對工尹商陽説：“你可以把弓拿在手裏。”

“手”用作動詞。下面“手弓”是説工尹商陽聽了他的話，就把弓拿在手裏。

(劉)毅與(虚)循戰於桑落洲，毅兵大敗，棄船以數百，人步走；餘 衆皆属循所虜，所棄幅重山積。(《资治通鑑》卷一百一十五)

“棄船以數百”一句，古漢語没有這様的説法。可以説“棄船以百數”,不能 説“棄船以數百”;而且“人步走”的説法也很彆扭。正確的標點是“棄船， 以數百人步走”,就是扔掉船帶著數百人徒步逃跑。這様標點，下文的“餘 衆”(剩下的人)也有了承接。

校尉丁斐，放牛馬以餌賊，賊亂，取牛馬，操乃得渡。(《資治通 锰》卷六十六)

“賊亂，取牛馬”一句，好像是賊先亂，然後取牛馬。從上下文的意思看，是 説賊争著取牛馬毫無秩序。去掉“取”前的逗號，説成“賊亂取牛馬”,讓 “亂”作“取牛馬”的狀語，就符合原文的意思了。

且夫天者，氣邪?體也。(《論衡 ·談天》)

這句話原意是説：“再説天是氣呢?還是實體呢?”這本是一個選擇問句， 這様的問句常常用“也”同“邪”相呼應，所以“也”字的後面應該是問號。

問今是何世，乃不知有漢，無論魏昏。此人一一屬具言，所聞皆 歉惋。(陶淵明《桃花源記》)

在古漢語中，“所聞”和“聞者”指代的對象不一様。“聞者”指代聞的施動 者，“所聞”是一個“所”字結構，指代聞的對象。這句話裏“具言”的内容是 “此人”聞知的有關漢和魏晋的事情，可以説“所聞”。“皆歉惋”的施動者 指的是村中人，不能用“所聞”,只能用“聞者”。正確的標點是：“此人一一 為具言所聞，皆欺惋。”

四 考慮是不是違背歷史文化常識

標點古書是一項综合性的工作，只掌握語言方面的知識還不够，如果 對中國的歷史文化不了解，標點古書也會遇到困難。如：

《史記 · 天官書》云。牽牛馬犠牲。其北河鼓。河鼓大星。上將 左右。左右將。(胡仔《苕溪漁隱叢話》後集卷七)

這段話説得是幾顆星的位置，照上面的標點實在無法讀懂。依據唐代張 守節《史記正義》的説法，《史記》原本的意思是：牽牛星代表人間祭祀用的 犧牲，它的北面是河鼓星。河鼓共有三星，其中的大星代表上将，左右兩 星代表左右将。所以正確的標點應當是：

《史記 ·天官書》云：“牽牛馬犧牲，其北河鼓。河鼓：大星，上将； 左右，左右將。"

再如：

泰山聳左属龍華山。聲右馬虎嵩。馬前案。淮南諸山。屬第二 重案。(福格《聽雨叢談》卷五)

這段話説的是幾座山的位置關係：其中泰山、華山、嵩山都屬於中國歷史 上説的五獄。泰山是東嶽，在北京之左(東面),所以説“聳左為龍”;華山 是西嶽，在北京之右(西面),所以説聳右焉虎；嵩山是中嶽，在北京之前 (南面),所以稱為前案。淮南諸山還要再靠南，所以説是第二重案。正確 的標點是：

泰山耸左属龍，華山聳右属虎，嵩属前案，淮南諸山馬第二重案。

再如：

癸丑，以光禄勋陳國、袁滂属司徒。(《資治通鑑》卷五十七)

這様標點，好像陳國、袁滂是兩個人，實際上袁滂是陳國人。陳國是封國 名，不是人名，應去掉後面的頓號。

李晟行且收兵，亦自浦津濟軍於東魏橋。(《資治通鑑》卷二百二 十九)

浦津和東魏橘是雨處地方，考察當時的地理，這兩處地方距離不近。句中 “濟”是渡水的意思，“軍”是駐扎的意思。李晟在浦津渡河輿在東魏橋駐 軍是先後發生的兩件事，“濟”字後面應加逗號。

由上面的舉例可以看出，標點古書要做到正確無誤，確實不是一件容易 的事情：不光要具備古代漢語方面的基礎知識(詞彙的、語法的、語音的),還要 對中國的歷史文化有所了解。這方面的知識涉及得很廣，諸如天文、地理、科 舉、職官、宗法、禮俗以及日常生活的各方面，需要在讀書中逐步積累。學習這 兩方面的知識，没有捷徑可循，只有多讀古書，在讀書中勤於思考，進行必 要的標點練習，日久天長，標點古書的能力自然就會有所提高。

Student presentations

《禮記》Liji Book of Rites V -

The Book of Rites – introduction 概要

《禮記》

• The Book of Rites – vocabulary 常用詞
• The Book of Rites – grammar
• The Book of Rites - translation exercises

〈禮連〉"大同與小康" (2500 BCE)

the society in Great Unity was ruled by the public, where the people chose men of virtue and ability, and valued trust and harmony. People did not only love their own parents and children, but also secured the living of the elderly until their ends, let the adults be of use to the society, and helped the young grow. Those who were widowed, orphaned, childless, handicapped and diseased were all taken care of. Men took their responsibilities and women had their homes. People disliked seeing resources being wasted but did not seek to possess them; they wanted to exert their strength but did not do it for their own benefit. Therefore, selfish thoughts were dismissed, people refrained from stealing and robbery, and the outer doors remained open.

Source: Datong (great unity) concept in: Liji (Book of Rites), chapter "Lǐyùn" (禮運), paragraph 1, full text: http://ctext.org/liji/li-yun.

Compare with: Gilgamesh (2600 BCE) He finished twelve miles, and it got bright. Before him lay a shark of the gods. When he saw him, he went towards him. Rubies he wears as fruit, hanging with vines to look beautifully. Lapislazuli are his branches, he bears fruits worth seeing. Gilgamesh stopped one in his walk and raised his eyes to that shark of the gods.

From: The Gilgamesh Epos: The oldest traditional myth in history. MarixVerlag, 2011, p. 74 (end of Table IX).

Session 15 Feb 9 8:00-9:30 Final Paper (homework)

Please follow this link to the final paper page.

Syllabus

Język chiński klasyczny - proza

Educational subject description sheet

Basic information

<tbody> </tbody>

Field of study Sinologia Speciality - Department Faculty of Modern Languages and Literatures Study level First-cycle programme Study form Full-time Education profile General academic	Didactic cycle 2023/24 Subject code 09SNLS.130K.03181.23 Lecture languages Chinese Mandatory Elective Block Major subjects
Subject coordinator	Hsiu-Ting Yu
Lecturer	Hsiu-Ting Yu

Period

Semester 5

Activities and hours

• Conversatory classes: 30, Graded credit

ECTS points

<img src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_002.png" width="681" height="55">
2
<img src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_003.png" width="681" height="55">

Period

Semester 6

Activities and hours

• Conversatory classes: 30, Exam

ECTS points

3
<img src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_004.png" width="682" height="1">

1 / 5

Goals

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Code	Goal
G1	To familiarize the student with basic grammatical structures and lexis of classical Chinese.
G2	To familiarize the student with selected prose works written in classical Chinese.
G3	To prepare the student to interpret and analyze prose works in classical Chinese.
G4	To familiarize the student with the differences between classical and modern Chinese

Entry requirements

The students have the ability to communicate in Chinese at the B1 level.

Subject's learning outcomes

<tbody> </tbody>

Code	Outcomes in terms of	Learning outcomes	Examination methods
Knowledge – Student:
W1	understand the grammatical differences between classical and modern Chinese	SNL_K1_W02, SNL_K1_W05, SNL_K1_W07	Written exam, Written translations of prose works
W2	know the cultural, philosophical and social context of the discussed works	SNL_K1_W05	Written exam, Written translations of prose works
Skills – Student:
U1	know the basic vocabulary of classical Chinese	SNL_K1_U07	Written exam, Written translations of prose works
U2	understand the meaning of prose texts written in classical Chinese	SNL_K1_U07	Written exam, Written translations of prose works
U3	read texts written in traditional (non-simplified) Chinese characters	SNL_K1_U07	Written exam, Written translations of prose works
U4	translate prose works written in classical Chinese into modern Chinese and Polish	SNL_K1_U07, SNL_K1_U10	Written exam, Written translations of prose works

Study content

<tbody> </tbody>

No.	Course content	Subject's learning outcomes	Activities
1.	Introduction to Classical Chinese	W1, U1	Conversatory classes
2.	Prose works in classical Chinese - introduction	W2, U1	Conversatory classes
3.	Prose review and translation exercises: 《tiě chǔ chéng zhēn》	W2	Conversatory classes

<img src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_005.png" width="682" height="1">

2 / 5

<tbody> </tbody>

4.	Prose review and translation exercises: 《zìxiāng- máodùn》	U1, U2, U3	Conversatory classes
5.	Prose review and translation exercises: 《shǒuzhū- dàitù》	W1	Conversatory classes
6.	Prose review and translation exercises: 《duō duō yì shàn》	U1, U2, U3, U4	Conversatory classes
7.	Prose review and translation exercises: 《jiào xué xiāng zhǎng》	W2	Conversatory classes
8.	Prose review and translation exercises: 《zhīyīn》	U1, U2, U3, U4	Conversatory classes
9.	Prose review and translation exercises: 《zhuān xīn zhì zhì》	U1, U2, U3, U4	Conversatory classes

Course advanced

Semester 5

<tbody> </tbody>

Activities	Teaching and learning methods and activities
Conversatory classes	Lecture with a multimedia presentation of selected issues, Conversation lecture, Work with text, Classes method, Translation exercises

<tbody> </tbody>

Activities

Credit conditions

Conversatory classes

1. Students should attend all course meetings, medical reasons of absence are honored. Students are NOT allowed to attend final test and will fail the course if there are absences more than 3 times without doctor’s note. 2. Students have to turn homework in on time. The students will fail the course if they do not turn in on time 3 times. 3. Students must fulfill the assignments, which involve written translations of Chinese prose.

Semester 6

<tbody> </tbody>

Activities	Teaching and learning methods and activities
Conversatory classes	Lecture with a multimedia presentation of selected issues, Conversation lecture, Work with text, Classes method, Translation exercises

<tbody> </tbody>

Activities	Credit conditions
Conversatory classes	1. Students should attend all course meetings, medical reasons of absence are honored. Students are NOT allowed to attend final exam and will fail the course if there are absences more than 3 times without doctor’s note. 2. Students have to turn homework in on time. The students will fail the course if they do not turn in on time 3 times. 3. Students must pass the final exam.

<img src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_006.png" width="682" height="1">

3 / 5

Literature

Obligatory

1. LI LuXing 李禄兴(ed.) 2008 Jingyonggudaihanyu今用古代汉语 Beijing北京: 北京語言大學出版社 Beijingyuyandaxue publisher

Optional

1. Materials provided by the teacher

Calculation of ECTS points

Semester 5

<tbody> </tbody>

Activity form	Activity hours*
Conversatory classes	30
Preparation for classes	5
Reading the indicated literature	10
Other	5
Preparation for the assessment	10
Student workload	Hours 60
Number of ECTS points	ECTS 2

* hour means 45 minutes

Semester 6

<tbody> </tbody>

以后：Syllabus of Wenyan wen PROSE

SYLLABUS – A COURSE DESCRIPTION

I. General information

1. Course name: Classical Chinese – poetry

1. Course code:

1. Course type (compulsory or optional): optional

1. Study programme name: Chinese studies

1. Cycle of studies (1st or 2nd cycle of studies or full master’s programme): 1st cycle

1. Educational profile (general academic profile or practical profile): general academic

1. Year of studies (if relevant): Year 3

1. Type of classes and number of contact hours (e.g. lectures: 15 hours; practical classes: 30 hours): 60 h K (30+30)

1. Number of ECTS credits: 5 (2+3)

1. Name, surname, academic degree/title of the course lecturer/other teaching staff:

1. Language of classes: Chinese

1. Online learning – yes (partly – online / fully – online) / no: no

II. Detailed information

1. Course aim (aims):

• Familiarizing the student with the basic grammatical structures and lexis of classical Chinese.
• Familiarizing the student with selected poems written in classical Chinese.
• Preparing the student to interpret and analyze poetic works in classical Chinese.
• Familiarizing the student with the differences between classical and modern Chinese

2. Pre-requisites in terms of knowledge, skills and social competences (if relevant):

• The student should have the ability to communicate in Chinese at the B1 level

3. Course learning outcomes (EU) in terms of knowledge, skills and social competences and their reference to study programme learning outcomes (EK):

Course learning outcome symbol (EU) On successful completion of this course, a student will be able to: Reference to study programme learning outcomes (EK)

JCKPOE_01 know the most important poets of the Tang and Song dynasties and characterize their poetry; K_W05, K_U02

JCKPOE_02 understand the meaning of poetic texts written in classical Chinese; K_U07

JCKPOE_03 read texts written in traditional (non-simplified) Chinese characters; K_U07

JCKPOE_04 understand the grammatical differences between classical and modern Chinese; K_W02, K_W05

K_W07, K_U04

JCKPOE_05 know the cultural and philosophical context of the discussed works;

K_W05

JCKPOE_06 translate poetry written in classical Chinese into modern Chinese and Polish. K_U07, K_U10

4. Learning content with reference to course learning outcomes (EU)

Course learning content: Course learning outcome symbol (EU)

Introduction to Classical Chinese. JCKPOE_04

Characteristics of Tang Dynasty Poetry. JCKPOE_01, JCKPOE_05

Characteristics of Song Dynasty Poetry. JCKPOE_01, JCKPOE_05

Poetry review and translation exercises: Wang Wei, “Song youren”. JCKPOE_02, JCKPOE_03

JCKPOE_06

Poetry review and translation exercises: Bai Juyi “Song youren”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Du Fu "Xianshi xiaosa". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Li Bai “Xianshi xiaosa”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Du Fu "Xiangchou qingchou". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Wang Shangyin "Xiangchou qingchou". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Liu Yuxi “Geyong”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Meng Jiao “Geyong”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Wang Changling “Chusai”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Lu Lun “Chusai”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Su Dongpo - ci poetic works. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Xin Qiji - ci poetic works. JCKPOE_02, JCKPOE_03 JCKPOE_06

5. Reading list:

‒ Huayu shici shangxi

‒ Materials provided by the teacher

III. Additional information

1. Teaching and learning methods and activities to enable students to achieve the intended course learning outcomes (please indicate the appropriate methods and activities with a tick and/or suggest different methods)

Teaching and learning methods and activities X

Lecture with a multimedia presentation X

Interactive lecture

Problem – based lecture

Discussions

Text-based work X

Case study work

Problem-based learning

Educational simulation/game

Task – solving learning (eg. calculation, artistic, practical tasks)

Experiential work X

Laboratory work

Scientific inquiry method

Workshop method

Project work

Demonstration and observation

Sound and/or video demonstration

Creative methods (eg. brainstorming, SWOT analysis, decision tree method, snowball technique, concept maps)

Group work

Other (please specify) – translation exercises X

…

2. Assessment methods to test if learning outcomes have been achieved (please indicate with a tick the appropriate methods for each LO and/or suggest different methods)

Assessment methods Course learning outcome symbol

JCKPOE_01 JCKPOE_02 JCKPOE_03 JCKPOE_04 JCKPOE_05 JCKPOE_06

Written exam X X X X X X

Oral exam

Open book exam

Written test

Oral test

Multiple choice test

Project

Essay

Report

Individual presentation

Practical exam (performance observation)

Portfolio

Other (please specify) - written translations of poetic works X X X X

…

3. Student workload and ECTS credits

Activity types Mean number of hours spent on each activity type

Contact hours with the teacher as specified in the study programme 60

Independent study* Preparation for classes 15

Reading for classes 15

Essay / report / presentation / demonstration preparation, etc.

Project preparation

Term paper preparation

Exam preparation 20

Other (please specify) - 40

…

Total hours 150

Total ECTS credits for the course 5

• please indicate the appropriate activity types and/or suggest different activities

4. Assessment criteria in accordance with AMU in Poznan’s grading system: very good (bdb; 5.0): very good knowledge of poetry of the Tang and Song dynasties, very good knowledge of cultural and philosophical contexts, very good ability to understand and translate texts written in classical Chinese, very good knowledge of the differences between classical and modern Chinese no problems with reading texts written in traditional characters;

good plus (+db; 4.5): as above, with few shortcomings;

good (db; 4.0): a wider range of shortcomings possible, good ability to understand and translate texts written in classical Chinese, good knowledge of the differences between classical and modern Chinese, occasional problems in reading texts written in traditional characters;

satisfactory plus (+dst; 3.5): satisfactory knowledge of poetry of the Tang and Song dynasties, poor knowledge of cultural and philosophical contexts, satisfactory ability to understand and translate texts written in classical Chinese, satisfactory knowledge of the differences between classical and modern Chinese;

satisfactory (dst; 3.0): satisfactory knowledge of poetry of the Tang and Song dynasties, poor knowledge of cultural and philosophical contexts, poor ability to understand and translate texts written in classical Chinese, poor knowledge of the differences between classical and modern Chinese;

unsatisfactory (ndst; 2.0): unsatisfactory knowledge of Tang and Song dynasty poetry, unfamiliarity with cultural and philosophical contexts, unsatisfactory ability to understand and translate texts written in classical Chinese, lack of knowledge of the differences between classical and modern Chinese.

SYLLABUS – A COURSE DESCRIPTION

I. General information

13. Course name: Classical Chinese – prose

14. Course code:

15. Course type (compulsory or optional): optional

16. Study programme name: Chinese studies

17. Cycle of studies (1st or 2nd cycle of studies or full master’s programme): 1st cycle

18. Educational profile (general academic profile or practical profile): general academic

19. Year of studies (if relevant): Year 3

20. Type of classes and number of contact hours (e.g. lectures: 15 hours; practical classes: 30 hours): 60 h K (30+30)

21. Number of ECTS credits: 5 (2+3)

22. Name, surname, academic degree/title of the course lecturer/other teaching staff:

23. Language of classes: Chinese

24. Online learning – yes (partly – online / fully – online) / no: no

II. Detailed information

1. Course aim (aims):

• Familiarizing the student with basic grammatical structures and lexis of classical Chinese.
• Familiarizing the student with selected prose works written in classical Chinese.
• Preparing the student to interpret and analyze prose works in classical Chinese.
• Familiarizing the student with the differences between classical and modern Chinese

2. Pre-requisites in terms of knowledge, skills and social competences (if relevant):

• The student should have the ability to communicate in Chinese at the B1 level

3. Course learning outcomes (EU) in terms of knowledge, skills and social competences and their reference to study programme learning outcomes (EK):

Course learning outcome symbol (EU) On successful completion of this course, a student will be able to: Reference to study programme learning outcomes (EK)

JCKPRO_01 know the basic vocabulary of classical Chinese; K_U07¬

JCKPRO_02 understand the meaning of prose texts written in classical Chinese; K_U07

JCKPRO_03 read texts written in traditional (non-simplified) Chinese characters; K_U07

JCKPRO_04 understand the grammatical differences between classical and modern Chinese; K_W02, K_W05 K_W07, K_U04

JCKPRO_05 know the cultural, philosophical and social context of the discussed works; K_W05

JCKPRO_06 translate prose works written in classical Chinese into modern Chinese and Polish. K_U07, K_U10

4. Learning content with reference to course learning outcomes (EU)

Course learning content: Course learning outcome symbol (EU)

Introduction to Classical Chinese. JCKPRO_01, JCKPRO_04

Prose works in classical Chinese - introduction. JCKPRO_01, JCKPRO_05

The Analects - introduction. JCKPRO_05

The Analects - vocabulary. JCKPRO_01, JCKPRO_02 JCKPRO_03

The Analects - grammar. JCKPRO_44

The Analects - translation exercises. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

The Book of Rites - Introduction. JCKPRO_05

The book of Rites - vocabulary. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

The book of Rites - grammar. JCKPRO_04

The Book of Rites - translation exercises. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

5. Reading list:

• Gudai Hanyu
• Materials provided by the teacher

III. Additional information

1. Teaching and learning methods and activities to enable students to achieve the intended course learning outcomes (please indicate the appropriate methods and activities with a tick and/or suggest different methods)

Teaching and learning methods and activities X

Lecture with a multimedia presentation

Interactive lecture X

Problem – based lecture

Discussions

Text-based work X

Case study work

Problem-based learning

Educational simulation/game

Task – solving learning (eg. calculation, artistic, practical tasks)

Experiential work X

Laboratory work

Scientific inquiry method

Workshop method

Project work

Demonstration and observation

Sound and/or video demonstration

Creative methods (eg. brainstorming, SWOT analysis, decision tree method, snowball technique, concept maps)

Group work

Other (please specify) – translation exercises X

…

2. Assessment methods to test if learning outcomes have been achieved (please indicate with a tick the appropriate methods for each LO and/or suggest different methods)

Assessment methods Course learning outcome symbol

JCKPRO_01 JCK PRO _02 JCK PRO _03 JCK PRO _04 JCK PRO _05 JCK PRO _06

Written exam X X X X X X

Oral exam

Open book exam

Written test

Oral test

Multiple choice test

Project

Essay

Report

Individual presentation

Practical exam (performance observation)

Portfolio

Other (please specify) - written translations of prose works X X X X

…

3. Student workload and ECTS credits

Activity types Mean number of hours spent on each activity type

Contact hours with the teacher as specified in the study programme 60

Independent study* Preparation for classes 15

Reading for classes 15

Essay / report / presentation / demonstration preparation, etc.

Project preparation

Term paper preparation

Exam preparation 20

Other (please specify) - 40

…

Total hours 150

Total ECTS credits for the course 5

• please indicate the appropriate activity types and/or suggest different activities

4. Assessment criteria in accordance with AMU in Poznan’s grading system:

very good (bdb; 5.0): very good knowledge of classical Chinese vocabulary in the context of prose works, very good knowledge of cultural, philosophical and social contexts, very good ability to understand and translate texts written in classical Chinese, very good knowledge of the differences between classical and contemporary Chinese, no problems in reading texts written in traditional characters;

good plus (+db; 4.5): as above, with few shortcomings;

good (db; 4.0): a wider range of shortcomings possible, good ability to understand and translate texts written in classical Chinese, good knowledge of the differences between classical and modern Chinese, occasional problems in reading texts written in traditional characters;

satisfactory plus (+dst; 3.5): satisfactory knowledge of classical Chinese vocabulary in the context of prose works, poor knowledge of cultural, philosophical and social contexts, satisfactory ability to understand and translate texts written in classical Chinese, satisfactory knowledge of the differences between classical and modern Chinese language;

satisfactory (dst; 3.0): satisfactory knowledge of classical Chinese vocabulary in the context of prose works, poor knowledge of cultural, philosophical and social contexts, poor ability to understand and translate texts written in classical Chinese, poor knowledge of the differences between classical and modern Chinese ;

unsatisfactory (ndst; 2.0): unsatisfactory knowledge of classical Chinese vocabulary in the context of prose works, unfamiliarity with cultural, philosophical and social contexts, unsatisfactory ability to understand and translate texts written in classical Chinese, lack of knowledge of the differences between classical and modern Chinese.

Examples from other courses

Course schedule

Prose review and translation exercises:

Textbook with representative Chinese excerpt prose texts from different dynasties

• 送別友人 Songbie youren, p. 1 Farewell, my friend

1. Wang Wei, “Song youren”, p. 46
2. Bai Juyi “Song youren”, p. 28

• 閒適瀟灑 Xianshi xiaosa, p. 73 Leisurely and Casually

1. Du Fu "Xianshi xiaosa", p. 82
2. Li Bai “Xianshi xiaosa”, p. 119

• 鄉愁情愁 Xiangchou qingchou, p. 141

1. Du Fu "Xiangchou qingchou", p. 161
2. Li Shangyin "Xiangchou qingchou", p. 184

• 歌詠抒懷 Geyong shuhuai, p. 213

1. Liu Yuxi “Geyong”, p. 218
2. Meng Jiao “Geyong”, p. 270

• 邊塞戰爭 Biansai zhanzheng, p. 275

1. Wang Changling “Chusai”, p. 287
2. Lu Lun “Chusai”, p. 316

• 詩人小傳 Poets' biographies

1. Su Dongpo - ci poetic works
2. Xin Qiji - ci poetic works

Classical Prose Reading Course: General introduction to classical Chinese language, Prose writing in classical Chinese

Possible other texts

1. The Book of Songs
2. The Songs of Chu
3. Poetry of the Tang Dynasty

Literature Reading Course:

1. Song Poems (ci): Su Dongpo: “Trampled Green”
2. Yuan Drama (Zaju): Guan Hanqing: “The Injustice to Dou E”
3. Ming novels (Three Kingdoms, Journey to the West, Outlaws of the March, The Scholars)
4. Qing novels (Cao Xueqin: Red Chamber Dreams)
5. Late Qing dystopian literature (Liang Qichao: The Future of New China, Kang Youwei: Datong shu)
6. Republican Literature (Lu Xun, Guo Moruo, Zhou Zuoren, Yu Dafu)
7. Modern Literature (Underground poets, Wang Meng, Mo Yan)
8. Contemporary Literature (Han Han, Zhang Wei, Xu Zechen, Han Shaogong)
9. Web literature (excerpts live on http://qidian.com)
10. Science Fiction (Liu Cixin: The Three Body Problem, The Wandering Earth)

Other Syllabi

下学年您的课目教学大纲链接，请查收：

硕士研究生一年级：

文言文诗词： Classical Chinese Prose and Poetry https://sylabus.amu.edu.pl/en/document/18aa241a-0d6b-4966-8d6e-5e5aa599d719.pdf

中国文化：https://sylabus.amu.edu.pl/en/document/8c588648-9c3d-48f9-87d8-7777bed4781f.pdf

中国文学述评：https://sylabus.amu.edu.pl/en/document/810faf2a-c2f4-4fa8-8e75-c14d7781b458.pdf

硕士研究生二年级：

写作：https://sylabus.amu.edu.pl/en/document/3c4886f7-b261-4886-b1f3-df1d7b5ab5ba.pdf

以后：

文言文：https://sylabus.amu.edu.pl/en/document/4727fbe0-4ef6-4aed-9212-2aa66c64e08f.pdf

Activity form	Activity hours*
Conversatory classes	30
Preparation for classes	10
Reading the indicated literature	10
Preparation for the exam	30
Other	10
Student workload	Hours 90
Number of ECTS points	ECTS 3