Friday 30 August 2024

《花間集.溫助教庭筠》

 《花間集溫助教庭筠》

《花間集校注》(北京:中華書局,2014) & translations by ChatGPT


菩薩蠻十四首
其一
小山重疊金明滅,鬢雲欲度香腮雪。懶起畫蛾眉,弄粧梳洗遲。
照花前後鏡,花面交相映。新帖繡羅襦,雙雙金鷓鴣。

Small hills overlap as golden light flickers and fades. The dark clouds of her hair nearly brush against the snowy whiteness of her fragrant cheeks. She is too lazy to rise and paint her delicate brows, lingering in her toilette, delaying her grooming.

In the mirror, flowers and her face reflect each other, blending in mutual brilliance. She adorns herself with a newly embroidered silk robe, featuring pairs of golden partridges.


其二

水精簾裏頗黎枕,暖香惹夢鴛鴦錦。江上柳如煙,雁飛殘月天。
藕絲秋色淺,人勝參差剪。雙鬢隔香紅,玉釵頭上風。

Behind the crystal curtains and on the pillow embroidered with patterns, warm fragrance stirs dreams of a couple entwined on the brocade. The willows along the river resemble mist, and geese fly across the sky under the waning moon.

The pale autumn colors are like the fine threads of a lotus, cut unevenly by the season. Her double temples are separated by the fragrant blush, and the breeze plays with the jade hairpin atop her head.


其三
蕊黃無限當山額,宿隱笑紗窗隔。相見牡丹時,暫來還別離。
翠釵金作股,釵上蝶雙舞。心事竟誰知月明花滿枝。

The endless yellow buds bloom on the mountain ridge, her fading makeup concealing a hidden smile behind the gauze window. When they meet amidst the peonies, it is but a brief encounter before parting once again.

The jade hairpin is adorned with golden stems, with butterflies dancing in pairs atop it. Who truly understands her innermost thoughts? The moon shines brightly, and the branches are laden with flowers.


其四
翠翹金縷雙鸂鶒,水紋細起春池碧。池上海棠梨,雨晴紅滿枝。
繡衫遮笑靨,煙草粘飛蝶。青瑣對芳菲,玉關音信稀。

Twin mandarin ducks adorned with gold thread are perched atop her hair, while the ripples gently rise on the spring green pond. On the shore, the crabapple and pear trees are full of blossoms, their branches heavy with rain-washed red petals.

Her embroidered robe conceals her dimpled smile, and butterflies cling to the misty grass. Facing the fragrant flowers from within the courtyard, she seldom receives word from afar, and messages from the Jade Pass are rare.


其五
杏花含露團香雪,綠楊陌上多離別。燈在月朧明,覺來聞曉鶯。
玉鉤褰翠幕,淺舊眉薄。春夢正關情,鏡中蟬鬢輕。

The apricot blossoms hold dewdrops, forming fragrant snow clusters, while on the green willow-lined path, many farewells take place. The lamp's light mingles with the hazy moon, and upon waking, she hears the orioles singing at dawn.

She raises the jade hook to lift the emerald curtain, her light makeup barely outlining her once-full brows. A spring dream lingers in her heart, while the mirror reflects her delicate, thinning hair.


其六
玉樓明月長相憶,柳絲裊娜春無力。門外草萋萋,送君聞馬嘶。
畫羅金翡翠,香燭銷成淚。花落子規啼,綠窗殘夢迷。

In the jade pavilion, under the bright moon, she constantly recalls him, while the willow branches sway listlessly in the powerless spring. Outside the gate, the grass grows thick, and she hears the neighing of his horse as he departs.

The painted silk robe is adorned with golden birds, and the scented candle burns down to tears. As the flowers fall, the cuckoo cries, and her lingering dreams fade away in the green-windowed room.


其七
鳳凰相對盤金縷,牡丹一夜經微雨。明鏡照新,鬢輕雙臉長。
畫樓相望久,欄外垂絲柳。音信不歸來,社前雙燕迴。

Golden threads coil into a pair of phoenixes, while the peony blossoms endure a night of light rain. The bright mirror reflects her fresh makeup, with her light temples framing her long cheeks.

She gazes longingly at the painted tower, where the drooping willows hang outside the railing. The letters she awaits do not return, and before the festival, the swallows fly back in pairs.


其八
牡丹花謝鶯聲歇,綠楊滿院中庭月。相憶夢難成,背窗燈半明。
翠鈿金壓臉,寂寞香閨掩。人遠淚闌干,燕飛春又殘。

The peony flowers have withered, and the orioles' song has ceased. The courtyard is full of green willows under the moonlight. She longs for him, but dreams are difficult to achieve, as the lamp flickers half-bright behind the window.

Her jade-encrusted hairpin presses against her face, while she closes the lonely fragrant chamber. With tears streaming down her face, she is far from him, as spring fades once more with the flight of swallows.


其九
滿宮明月梨花白,故人萬里關山隔。金雁一雙飛,淚痕沾繡衣。
小園芳草綠,家住越溪曲。楊柳色依依,燕歸君不歸。

The palace is bathed in bright moonlight, and the pear blossoms are pure white, but her old friend is separated by mountains and rivers, far away. A pair of golden geese fly together, and tear stains dampen her embroidered robe.

In the small garden, the fragrant grass is green, and her home lies by the winding Yue stream. The willows sway gently in the breeze, but while the swallows return, her beloved does not.


其十
寶函鈿雀金鸂鶒,沉香閣上吳山碧。楊柳又如絲,驛橋春雨時。
畫樓音信斷,芳草江南岸。鸞鏡與花枝,此情誰得知

The jeweled box is adorned with gold mandarin ducks and magpies, while the incense pavilion overlooks the verdant peaks of Mount Wu. The willows once again sway like threads, as spring rains fall upon the bridge by the post station.

Communication from the painted tower has ceased, and fragrant grass now covers the southern banks of the Yangtze River. Who can truly understand these feelings, reflected in the mirror beside the blossoming branches?


其十一
南園滿地堆輕絮,愁聞一霎清明雨。雨後卻斜陽,杏花零落香。
無言勻睡臉,枕上屏山掩。時節欲黃昏,無憀獨倚門。

In the southern garden, the ground is covered with light cotton fluff, and sorrow deepens as the brief Qingming rain begins. After the rain, the setting sun returns, and the fallen apricot blossoms release their lingering fragrance.

Silently, she smooths her sleep-disheveled face, while the mountain screen on the pillow remains shut. As dusk approaches, she leans against the door, listless and alone.


其十二
夜來皓月才當午,重簾悄悄無人語。深處麝煙長,臥時留薄
當年還自惜,往事那堪憶。花露月明殘,錦衾知曉寒。

Last night, the bright moon hung high at midnight, and behind the heavy curtains, no one spoke. The musk incense lingered in the depths of the room, while she lay down with only a light touch of makeup.

In those days, she still cherished herself, but now past events are too painful to recall. The flowers are wet with dew under the fading moonlight, and the embroidered quilt barely keeps out the morning chill.


其十三
雨晴夜合玲瓏日,萬枝香褭紅絲拂。閑夢憶金堂,滿庭萱草長。
繡簾垂籙簌,眉黛遠山綠。春水渡溪橋,凭欄魂欲銷。

After the rain, the night-blooming flowers shimmer in the intricate sunlight, as thousands of fragrant branches sway with delicate red threads. In idle dreams, she recalls the golden hall, where the garden was filled with growing daylilies.

The embroidered curtains hang quietly, and her eyebrows are as green as distant mountains. By the spring water flowing beneath the creek bridge, she leans against the railing, her soul yearning to dissolve.


其十四
竹風輕動庭除冷,珠簾月上玲瓏影。山枕隱濃粧,綠檀金鳳凰。
兩蛾愁黛淺,故國吳宮遠。春恨正關情,畫樓殘點聲。

A light breeze stirs the bamboo, cooling the courtyard, as the pearl curtains cast delicate shadows under the rising moon. The mountain pillow hides her deep makeup, while green sandalwood combs hold golden phoenixes in her hair.

Her thin, worried eyebrows resemble faint smoke, as her distant homeland of Wu grows ever more remote. Springtime sorrow fills her heart, while the painted tower echoes with the last sounds of the night.


更漏子六首
其一
柳絲長,春雨細,花外漏聲迢遞。驚塞雁,起城烏,畫屏金鷓鴣。
香霧薄,透重幕,惆悵謝家池閣。紅燭背,繡簾垂,夢長君不知。

The willow branches grow long, and the spring rain falls fine. Beyond the flowers, the sound of the night watch is faint. A startled goose rises from the borderlands, and city crows take flight; within the painted screen, golden partridges sit in silence.

The light mist of incense wafts through the heavy curtains, filling the room with melancholy as she recalls the pavilions and pools of the Xie family. The red candles burn low, the embroidered curtains hang, and she dreams deeply, unaware of his absence.


其二
星斗稀,鐘鼓歇,簾外曉鶯殘月。蘭露重,柳風斜,滿庭堆落花。
虛閣上,倚欄望,還似去年惆悵。春欲暮,思無窮,舊歡如夢中。

The stars are sparse, and the bells and drums have ceased. Outside the curtains, orioles sing under the waning moon. The orchid dew is heavy, and the willow wind blows askew, scattering fallen flowers across the courtyard.

In the empty pavilion, she leans against the railing, gazing out with the same melancholy as last year. Spring is nearing its end, and her endless thoughts swirl, as old affections seem like fleeting dreams.


其三
金雀釵,紅粉面,花裏暫時相見。知我意,感君憐,此情須問天。
香作穗,蠟成淚,還似兩人心意。山枕膩,錦衾寒,覺來更漏殘。

The golden sparrow hairpin and her powdered face—briefly glimpsed among the flowers. She knows his thoughts and feels his affection, but who could understand this emotion, save for the heavens?

The incense turns to ashes, and the wax drips like tears, mirroring their intertwined feelings. The mountain pillow is smooth, the brocade quilt cold; when she awakens, the night watch has nearly passed.


其四
相見稀,相憶久,眉淺淡煙如柳。垂翠幕,結同心,侍郎燻繡衾。
城上月,白如雪,蟬鬢美人愁絕。宮樹暗,鵲橋橫,玉籤初報明。

They seldom meet, but think of each other often. Her eyebrows are faint, like light smoke resembling willows. She lowers the emerald curtain, tying a lover’s knot, while the courtier burns incense by the embroidered quilt.

The moon above the city is white as snow, while the beauty with cicada-like hair is overwhelmed with sorrow. The palace trees grow dark, the magpie bridge stretches across the sky, and the jade arrow just announces dawn.


其五
背江樓,臨海月,城上角聲嗚咽。堤柳動,島煙昏,兩行征雁分。
京口路,歸帆渡,正是芳菲欲度。銀燭盡,玉繩低,一聲村落雞。

Behind the building overlooking the river, the moon rises over the sea, as the city’s horn sounds a mournful wail. The dike willows sway, the island mists grow dim, and the geese flying in rows separate.

On the road to Jingkou, the returning sails cross the river, just as spring flowers begin to fade. The silver candles burn out, the jade cord hangs low, and a single rooster crows in the village.


其六
玉爐香,紅蠟淚,偏照畫堂秋思。眉翠薄,鬢雲殘,夜長衾枕寒。
梧桐樹,三更雨,不道離情正苦。一葉葉,一聲聲,空堦滴到明。

The jade brazier emits fragrance, and the red wax drips like tears, casting light on the painted hall, where autumn thoughts linger. Her delicate eyebrows have thinned, her cloud-like hair is disheveled, and the long night brings cold to her quilt and pillow.

The parasol trees tremble in the third watch’s rain, unaware of the bitterness of parting. Leaf by leaf, drop by drop, the rain falls on the empty steps until dawn.


歸國遙二首
其一
香玉,翠鳳寶釵垂籙。鈿筐交勝金粟,越羅春水淥。
畫堂照簾殘燭,夢餘更漏促。謝娘無限心曲,曉屏山斷續。

Fragrant jade, the precious phoenix pin drapes with grace, Gold grains shimmer on jeweled combs in ornate embrace, The silk of Yue, like spring water, flows soft and clear, In the painted hall, candles flicker as dawn draws near.

After dreams fade, the night’s watch hastens still, Countless thoughts remain in the heart of Xie, ever will. At dawn, behind the screen, her song fades and parts, Like broken hills, echoes drift from her heart.

其二
雙臉,小鳳戰篦金颭豔。舞衣無力風斂,藕絲秋色染。
錦帳繡幃斜掩,露珠清曉簟。粉心黃蕊花靨,黛眉山兩點。

Twin cheeks aglow, the golden comb in her hair sways like a phoenix in flight, Her dance robes lose their grace, caught by the wind’s gentle bite, Dyed in autumn’s hues, like lotus silk, so light.

Embroidered curtains hang askew within the brocade tent, Morning dew glistens on the cool bamboo mat, softly spent. Her powdered face, yellow petals kiss with a dimple's charm, And two delicate strokes of her brows, like mountains, drawn.

酒泉子四首
其一
花映柳條,閒向綠萍池上。凭欄干,窺細浪,雨蕭蕭。
近來音信兩踈索,洞房空寂寞。掩銀屏,垂翠箔,度春宵。

Flowers reflect off the willow branches, drifting idly above the pond of green duckweed. Leaning on the balustrade, I watch the subtle ripples, as the rain falls softly, endlessly.

Lately, news has been rare, our letters distant and few. The bridal chamber feels hollow and desolate. Silver screens closed, green curtains drawn, Another spring night passes in solitude, waiting for the dawn.

其二
日映紗窗,金鴨小屏山碧。故鄉春,煙靄隔,背蘭釭。
宿惆悵倚高閣,千里雲影薄。草初齊,花又落,燕雙雙。

Sunlight filters through the gauzy window, A small gold censer before a screen of jade green mountains. Spring in my homeland lies beyond the misty haze, With my back to the orchid lamp.

Last night’s makeup, now melancholic, as I lean on the high pavilion, A thousand miles away, clouds stretch thin. The grass has just grown tall, the flowers have already fallen, Swallows fly in pairs, one after another.

其三
楚女不歸,樓枕小河春水。月孤明,風又起,杏花稀。
玉釵斜簪雲鬟髻,裙上金縷鳳。八行書,千里夢,雁南飛。

The maiden of Chu does not return, Her tower rests by the river where spring waters flow. The moon shines solitary, the wind stirs again, Sparse are the apricot blossoms.

Her jade hairpin tilts in her cloud-like chignon, Golden phoenix threads embroidered on her skirt. Eight lines of a letter, a thousand miles of dreams, As wild geese fly southward.

其四
羅帶惹香,猶繫別時紅豆。淚痕新,金縷舊,斷離腸。
一雙嬌燕語雕梁,還是去年時節。綠陰濃,芳草歇,柳花狂。

The silk sash still holds its fragrance, Tied with love tokens when we parted, red beans entwined. Tears leave fresh stains, while the gold threads are worn, My heart breaks in endless sorrow.

Two tender swallows chirp beneath the carved beams, It is the same season as last year. The green shade thickens, the fragrant grass fades, Willow blossoms scatter wildly in the wind.

定西番三首
其一
漢使昔年離別,攀弱柳,折寒梅,上高臺。千里玉關春雪,雁來人不來。羌笛一聲愁絕,月徘徊。

其二
海燕欲飛調羽,萱草綠,杏花紅,隔簾櫳。雙鬢翠霞金縷,一枝春艷濃。樓上月明三五,瑣窗中。

其三
細雨曉鶯春晚,人似玉,柳如眉,正相思。羅幕翠簾初捲,鏡中花一枝。腸斷塞門消息,雁來稀。

楊柳枝八首
其一
宜春苑外最長條,閒裊春風伴舞腰。正是玉人腸絕處,一渠春水赤欄橋。

其二
南內牆東御路旁,須知春色柳絲黃。杏花未肯無情思,何事行人最斷腸。

其三
蘇小門前柳萬條,毿毿金線拂平橋。黃鶯不語東風起,深閉朱門伴舞腰。

其四
金縷毿毿碧瓦溝,六宮眉黛惹香愁。晚來更帶龍池雨,半拂欄干半入樓。

其五
館娃宮外鄴城西,遠映征帆近拂堤。繫得王孫歸意切,不關芳草綠萋萋。

其六
兩兩黃鸝色似金,裊枝啼露動芳音。春來幸自長如線,可惜牽纏蕩子心。

其七
御柳如絲映九重,鳳凰窗映綉芙蓉。景陽樓畔千萬條,一面新妝待曉風。

其八
織錦機邊鶯語頻,停梭垂淚憶征人。塞門三月猶蕭索,縱有垂楊未覺春。

南歌子七首
其一
手裏金鸚鵡,胸前綉鳳凰。偷眼暗形相,不如從嫁與,作鴛鴦。

其二
似帶如絲柳,團酥握雪花,簾捲玉鈎斜。九衢塵欲暮,逐香車。

其三
鬢墮低梳髻,連娟細掃眉,終日兩相思。為君憔悴盡,百花時。

其四
臉上金霞細,眉間翠鈿深,倚枕覆鴛衾。隔簾鶯百囀,感君心。

其五
撲蕊添黃子,呵花滿翠鬟,鴛枕映屏山。月明三五夜,對芳顏。

其六
轉盻如波眼,娉婷似柳腰,花裏暗相招。憶君腸欲斷,恨春宵。

其七
懶拂鴛鴦枕,休縫翡翠裙,羅帳罷爐燻。近來心更切,為思君。

河瀆神三首
其一
河上望叢祠,廟前春雨來時。楚山無限鳥飛遲,蘭棹空傷別離。何處杜鵑啼不歇,艷紅開盡如血。蟬鬢美人愁絕,百花芳草佳節。

其二
孤廟對寒潮,西陵風雨蕭蕭。謝娘惆悵倚蘭橈,淚流玉箸千條。暮天愁聽思歸樂,早梅香滿山郭。回首兩情蕭索,離魂何處飄泊?

其三
銅鼓賽神來,滿庭幡蓋徘徊。水村江浦過風雷,楚山如畫烟開。離別櫓聲空蕭索,玉容惆悵妝薄。青麥燕飛落落,捲簾愁對珠閣。

女冠子二首
其一
含嬌含笑,宿翠殘紅窈窕,鬢如蟬。寒玉簪秋水,輕紗卷碧煙。雪胸鸞鏡里,琪樹鳳樓前。寄語青娥伴,早求仙。

其二
霞帔雲發,鈿鏡仙容似雪。畫愁眉。遮語回輕扇,含羞下繡帷。玉樓相望久,花洞恨來遲。早晚乘鸞去,莫相遺。

玉胡蝶一首
秋風淒切傷離,行客未歸時。寒外草先衰,江南雁到遲。芙蓉凋嫩臉,楊柳墮新眉。搖落使人悲,腸斷誰得知?

Tuesday 27 August 2024

韓詩外傳 Han shi wai zhuan

Translations by ChatGPT

卷一

  1. 曾子仕於莒,得粟三秉,方是之時,曾子重其祿而輕其身;親沒之後,齊迎以相,楚迎以令尹,晉迎以上卿,方是之時,曾子重其身而輕其祿。懷其寶而迷其國者,不可與語仁;窘其身而約其親者,不可與語孝;任重道遠者,不擇地而息;家貧親老者,不擇官而仕。故君子橋褐趨時,當務為急。傳云:不逢時而仕,任事而敦其慮,為之使而不入其謀,貧焉故也。《詩》云:「夙夜在公,實命不同。」
    1. When Zengzi served in Ju, he received three bundles of grain as his salary. At that time, Zengzi valued his position and regarded his own life lightly. However, after the death of his parents, when the state of Qi invited him to serve as a minister, Chu invited him to be Chief Minister, and Jin invited him to be a high-ranking official, he began to value his own life and regard his position lightly. Those who cling to their treasures while leading their country into chaos cannot be spoken to about benevolence. Those who burden themselves while neglecting their parents cannot be spoken to about filial piety. Those who bear a heavy responsibility and have a long way to go do not choose where to rest. Those who have aging parents and live in poverty do not choose their positions in government. Therefore, the virtuous person adjusts their humble attire to suit the times and addresses urgent matters as they arise. The tradition says: "One who serves out of season takes on responsibility but is cautious in their thoughts; they carry out tasks without being involved in schemes—this is because of their poverty." As the Book of Songs states, "Day and night, you are dedicated to public duty; yet the outcomes differ by fate."

卷二

  1. 楚莊王圍宋,有七日之糧,曰:「盡此而不克,將去而歸。」於是使司馬子反乘闥而窺宋城,宋使華元乘闥而應之。子反曰:「子之國何若矣?」華元曰:「憊矣!易子而食之,㭊骸而爨之。」子反曰:「嘻!甚矣憊。雖然,吾聞圍者之國,箝馬而抹之,使肥者應客。今何吾子之情也?」華元曰:「吾聞君子見人之困則矜之,小人見人之困則幸之。吾望見吾子似於君子,是以情也。」子反曰:「諾。子其勉之矣!吾軍有七日糧爾!」揖而去。子反告莊王,莊王曰:「若何?」子反曰:「憊矣!易子而食之,㭊骸而爨之。」莊王曰:「嘻!甚矣憊。今得此而歸爾。」子反曰:「不可。吾已告之矣,曰:軍亦有七日糧爾。」莊王怒曰:「吾使子視之,子曷為而告之?」子反曰:「區區之宋,猶有不欺之臣,何以楚國而無乎?吾是以告之也。」莊王曰:「雖然,吾子今得此而歸爾。」子反曰:「王請處此,臣請歸耳。」王曰:「子去我而歸,吾孰與處乎此?吾將從子而歸。」遂師而歸。君子善其平已也,華元以誠告子反,得以解圍,全二國之命。《詩》云:「彼姝者子,何以告之。」君子善其以誠相告也。
    • King Zhuang of Chu laid siege to the state of Song, with provisions sufficient for only seven days. He declared, "If we do not succeed by the end of this time, we will withdraw and return home." He then sent Sima Zifan to mount the city walls and observe the situation in Song. In response, Song sent Hua Yuan to meet him on the walls. Zifan asked, "How is your state faring?" Hua Yuan replied, "We are exhausted! We have resorted to eating our own children and cooking bones for fuel." Zifan exclaimed, "Alas! How dire the situation is. However, I have heard that when a state is under siege, the enemy takes measures to ensure that even the horses are well-fed to engage in battle. Why then have you, Sir, shared this with me?" Hua Yuan responded, "I have heard that a virtuous person feels compassion when witnessing others in distress, while a petty person takes pleasure in it. I had hoped that you, Sir, might be a virtuous person, which is why I have spoken so candidly." Zifan replied, "Indeed. You should persevere! My army has provisions for only seven more days." With that, he bowed and departed. Zifan reported this to King Zhuang, who asked, "What did you learn?" Zifan responded, "They are in a dire state! They have resorted to eating their own children and cooking bones for fuel." King Zhuang exclaimed, "Alas! Their suffering is extreme. Let us withdraw and return home now." Zifan objected, "We cannot. I have already informed them that our army also has provisions for only seven more days." King Zhuang, in anger, demanded, "I sent you to observe their situation, so why did you reveal this to them?" Zifan replied, "Even a small state like Song has ministers who do not deceive. How could the state of Chu lack such integrity? That is why I told them the truth." King Zhuang responded, "Even so, we must now return home." Zifan countered, "If Your Majesty insists on this course, then I must request permission to return home myself." The king responded, "If you leave me and return, who will remain with me here? I will follow you and return home." Thus, the army withdrew. The noble person praises Zifan for his integrity and self-restraint. Hua Yuan's honest disclosure to Zifan helped resolve the siege and saved both states. The Book of Songs states, "What will the noble person tell us?" It praises the noble person's practice of sincere communication.

卷三

  1. 王者之論德也,而不尊無功,不官無德,不誅無罪。朝無幸位,民無幸生。故上賢使能,而等級不踰;折暴禁悍,而刑罰不過。百姓曉然皆知夫為善於家,取賞於朝也;為不善於幽,而蒙刑於顯。夫是之謂定論,是王者之德。《詩》曰:「明昭有周,式序在位。」
    • When a king discusses virtue, he does not honor those without merit, appoint those without virtue, or punish those without guilt. In his court, no position is attained by mere fortune, and among the people, none live by mere chance. Therefore, the wise are elevated and the capable are employed, ensuring that ranks are not exceeded. He curbs tyranny and restrains violence, ensuring that punishments are not excessive. As a result, the people clearly understand that doing good within the family will lead to rewards in the court, and committing wrongs in secret will lead to punishment in the open. This is what is meant by the establishment of principles, and it is the virtue of the king. The Book of Songs states, "Bright and illustrious are those of Zhou, properly ordering those in office."

卷四

  1. 有大忠者,有次忠者,有下忠者,有國賊者。以道覆君而化之,是謂大忠也;以德調君而輔之,是謂次忠也;以諫非君而怨之,是謂下忠也;不恤乎公道之達義,偷合苟同,以持祿養者,是謂國賊也。若周公之於成王,可謂大忠也;管仲之於桓公,可謂次忠也;子胥之於夫差,可謂下忠也;曹觸龍之於紂,可謂國賊也。皆人臣之所為也,吉凶賢不肖之效也。《詩》曰:「匪其止共,惟王之邛。」
    • There are those who exhibit great loyalty, those who show moderate loyalty, those who display lesser loyalty, and those who are traitors to the state. To guide the ruler by adhering to the Way and transforming him—this is called great loyalty. To assist the ruler by cultivating virtue and supporting him—this is called moderate loyalty. To criticize the ruler for his faults and resent him—this is called lesser loyalty. To disregard the principles of justice, merely conforming for the sake of personal gain and maintaining one’s salary—this is called being a traitor to the state. For example, the Duke of Zhou's relationship with King Cheng can be described as great loyalty; Guan Zhong's relationship with Duke Huan can be described as moderate loyalty; Wu Zixu's relationship with King Fuchai can be described as lesser loyalty; and Cao Jue's relationship with King Zhou can be described as traitorous. These represent the various behaviors of ministers and reflect the outcomes of good and bad, virtue and vice. The Book of Songs states, "It is not merely for the sake of companionship, but for the sake of the king's virtue."

卷五

  1. 王者之政,賢能不待次而舉,不肖不待須臾而廢,元惡不待教而誅,中庸不待政而化。分未定也,則有昭穆。雖公卿大夫之子孫也,行絕禮儀,則歸之庶人。遂傾覆之民,牧而試之。雖庶民之子孫也,積學而正身,行能禮儀,則歸之士大夫。敬而待之,安則蓄,不安則棄。反側之民,上收而事之,官而衣食之,王覆無遺,材行反時者,死之無赦,謂之天誅。是王者之政也。《詩》曰:「人而無儀,不死何為!」
    • The governance of a true king is such that the virtuous and capable are promoted without delay, while the unworthy are dismissed without hesitation. The gravest offenders are punished without the need for reformation, while those of moderate ability are transformed without the need for strict governance. When social ranks are not yet determined, there is a distinction between higher and lower orders. Even the descendants of dukes, ministers, and noblemen, if they deviate from proper conduct and ritual, are relegated to the status of commoners. Such people are entrusted with minor duties and tested in their roles. Conversely, even the descendants of commoners, if they accumulate learning, cultivate themselves properly, and practice proper conduct and rituals, are elevated to the status of gentlemen. They are respected and prepared for greater responsibility; if the state is stable, they are retained, but if instability arises, they are dismissed. When dealing with rebellious subjects, the ruler takes them into his service, appoints them to positions, and provides for their needs, ensuring no capable individual is overlooked. However, those whose character and conduct defy the times are executed without mercy, an act known as "heavenly punishment." This is the governance of a true king. The Book of Songs states, "If a person lacks propriety, what use is it to keep them alive?"

卷六

  1. 賞勉罰偷,則民不怠;兼聽齊明,則天下歸之。然後明其分職,考其事業,較其官能,莫不理法,則公道達而私門塞,公義立而私事息。如是、則持厚者進,而佞諂者止,貪戾者退,而廉潔者起。周制曰:「先時者、死無赦;不及時者、死無赦。」人習事而因,人之事,使如耳目鼻口之不可相錯也。故曰:職分而民不慢,次定而序不亂,兼聽齊明而百事不留。如是、則群下百吏莫不脩己然後敢安仕,成能然後敢受職,小人易心,百姓易俗,奸宄之屬,莫不反愨,夫是之謂政教之極,則不可加矣。《詩》曰:「訏謨定命,遠猶辰告。敬慎威儀,惟民之則。」
    • When rewards encourage diligence and punishments deter laziness, the people will not grow idle. By listening to diverse perspectives and ensuring fairness, the world will naturally be drawn to such leadership. Once roles and responsibilities are clearly defined, achievements are assessed, and officials' abilities are evaluated according to reason and law, public justice will prevail, and private interests will be curbed. When public righteousness is established, and private concerns diminish, those with integrity will advance, while flatterers will be stopped; the corrupt will retreat, and the honest will rise. The Zhou system states: "Those who act prematurely face death without pardon; those who fail to act in time face death without pardon." When people are well-versed in their duties, their work becomes as coordinated as the functioning of the ears, eyes, nose, and mouth, which cannot replace one another. Thus, it is said: When duties are properly assigned, the people do not become lax; when order is established, the hierarchy does not become confused. By listening to diverse perspectives and ensuring fairness, all matters are promptly addressed. In this way, all subordinate officials will cultivate themselves before daring to take office, and they will refine their abilities before accepting responsibilities. The petty-minded will change their ways, the common people will adopt better customs, and even the dishonest and rebellious will return to honesty. This is the pinnacle of governance and education, beyond which nothing more can be added. As the Book of Songs states, "Establish grand plans and settle the mandate; announce it far and wide. With reverence and caution, observe the proper rites, for the people will follow."

卷七

  1. 齊宣王謂田過曰:「吾聞:儒者親喪三年。君與父孰重?」過對曰:「殆不如父重。」王忿然曰:「曷為士去親而事君?」對曰:「非君之土地,無以處吾親;非君之祿,無以養吾親;非君之爵,無以尊顯吾親;受之於君,致之於親,凡事君以為親也。」宣王悒然,無以應之。《詩》曰:「王事靡盬,不遑將父。」
    • King Xuan of Qi said to Tian Guo, "I have heard that Confucian scholars observe a three-year mourning period for their parents. Which is more important, your ruler or your father?" Tian Guo replied, "Surely, my father is more important." The king, angered, asked, "Then why do scholars leave their parents to serve their ruler?" Tian Guo responded, "Without the ruler's land, I would have no place to house my parents; without the ruler's salary, I would have no means to support my parents; without the ruler's titles, I would have no way to honor my parents. What I receive from the ruler, I dedicate to my parents. Therefore, all service to the ruler is ultimately for the sake of one's parents." King Xuan was left in a somber mood, with no further response. As the Book of Songs states, 'The king's affairs leave no time to attend to one's father.'

卷八

  1. 人之所以好富貴安樂,為人所稱譽者、為身也;惡貧賤危辱,為人所謗毀者、亦為身也。然身何貴也?莫貴於氣;人得氣則生,失氣則死;其氣非金帛珠玉也,不可求於人也;非繒布五穀也,不可糴買而得也;在吾身耳,不可不慎也。《詩》曰:「既明且哲,以保其身。」
    • The reasons individuals desire wealth, status, and comfort are rooted in the preservation of their own well-being, which is a source of personal acclaim and respect. Conversely, the aversion to poverty, low status, danger, and disgrace stems from their negative impact on one's self, leading to criticism and reproach from others. However, what is truly valuable about the self? Nothing is more precious than one's vital energy. Life depends on this vital energy; its loss leads to death. This energy is not something that can be acquired through gold, silk, pearls, or jade, nor can it be obtained through purchasing grain or fabric. It resides within the individual and must be carefully guarded. As the Book of Songs states, "Be both wise and perceptive, in order to safeguard oneself."

卷九

  1. 孟子少時誦,其母方織,孟輟然中止,乃復進,其母知其諠也,呼而問之曰:「何為中止?」對曰:「有所失復得。」其母引刀裂其織,以此誡之,自是之後,孟子不復諠矣。孟子少時,東家殺豚,孟子問其母曰:「東家殺豚,何為?」母曰:「欲啖汝。」其母自悔而言曰:「吾懷妊是子,席不止,不坐;割不正,不食;胎教之也。今適有知而欺之,是教之不信也。」乃買東家豚肉以食之,明不欺也。《詩》曰:「宜爾子孫繩繩兮。」言賢母使子賢也。
    • When Mencius was young and engaged in his studies, his mother was weaving nearby. Mencius suddenly stopped his recitation but soon resumed. His mother, aware of his distraction, called him over and asked, "Why did you stop in the middle of your studies?" He replied, "I lost my focus but regained it." In response, his mother took a knife and cut through her weaving, using this action to admonish him. From that point on, Mencius no longer allowed himself to be distracted. When Mencius was still a child, the neighbor was slaughtering a pig, and Mencius asked his mother, "Why is the neighbor slaughtering a pig?" His mother replied, "To feed you." Immediately regretting her words, she reflected, "When I was pregnant with this child, I would not sit down unless the mat was properly placed; I would not eat unless the meat was cut correctly. This was to teach the unborn child proper conduct. Now that he has come to an age where he understands, to deceive him would be to teach him dishonesty." She then went and bought pork from the neighbor to feed him, thereby demonstrating that she did not lie. The Book of Songs states, "May your descendants be numerous and virtuous." This line reflects that a virtuous mother raises virtuous children.
  2. 田子為相,三年歸休,得金百鎰,奉其母。母曰:「子安得此金?」對曰:「所受俸祿也。」母曰:「為相三年,不食乎?治官如此,非吾所欲也。孝子之事親也,盡力致誠,不義之物,不入於館,為人子不可不孝也!子其去之。」田子愧慚,走出,造朝還金,退請就獄。王賢其母,說其義,即舍田子罪,令復為相,以金賜其母。《詩》曰:「宜爾子孫繩繩兮。」
    • Tian Zi served as a minister for three years and then returned home to rest, bringing with him a hundred ounces of gold as a gift for his mother. His mother asked, "How did you obtain this gold?" He replied, "It is the salary I received." His mother responded, "You served as a minister for three years—did you not need to eat? To manage official affairs in such a way is not what I desire. A dutiful son, in serving his parents, should devote his utmost effort and sincerity. Unjustly obtained goods should not enter the home. As a son, you cannot fail in your filial duties! You must return this gold." Ashamed and remorseful, Tian Zi hurried out, went to the court, and returned the gold. He then requested to be placed in prison as a form of self-punishment. The king, recognizing the virtue of his mother and appreciating her righteousness, pardoned Tian Zi and allowed him to resume his position as minister. The king even bestowed the gold upon his mother as a reward. The Book of Songs states, "May your descendants be numerous and virtuous." This line reflects the idea that a virtuous mother raises virtuous children.

卷十

  1. 鮑叔薦管仲,曰:「臣所不如管夷吾者五:寬惠柔愛,臣弗如也;忠信可結於百姓,臣弗如也;制禮約法於四方,臣弗如也;決獄折中,臣弗如也;執枹鼓,立於軍門,使士卒勇,臣弗如也。」《詩》曰:「濟濟多士,文王以寧。」
    • Bao Shu recommended Guan Zhong, stating, "There are five qualities in which I fall short compared to Guan Yiwu: First, in terms of generosity and kindness, I am not as capable; second, in earning the loyalty and trust of the people, I am not as effective; third, in establishing and enforcing rites and laws throughout the regions, I am not as competent; fourth, in adjudicating legal cases and mediating conflicts, I am not as adept; and fifth, in commanding and inspiring soldiers through the use of drums and banners to foster their courage, I am not as skilled." The Book of Songs observes, "In times of peace, the presence of many capable individuals brings stability, as exemplified by King Wen."


To read:

James Hightower, Han Shih Wai Chuan: Han Ying's Illustrations of the Didactic Application of the Classic of Songs (Cambridge: Harvard University Press, 1952)

Wednesday 21 August 2024

羅香林:〈香港早期之打石史蹟及其與香港建設之關係〉

羅香林:〈香港早期之打石史蹟及其與香港建設之關係〉,《食貨月刊》復刊第一卷第九期(1971年12月15日),頁459至463。

惟是欲述香港石匠之貢獻,當先追索客家遷入香港及九龍新界等地之歷史,以此類石匠,十九皆客家人也。考客家人民遷入此一區域,殆可分為三期:

第一時期,始於清康熙二十三年(一六八四年),由清廷初與鄭成功相持,乃取堅壁清野之策,以孤困鄭氏,於順治末年,始令廣東福建等省沿海三十里人民,遷界內徙,及後時勢轉變,乃招致各地農民,前來墾殖所引起。......迄康熙二十三年(一六八四年),明[頁459]令復界,而舊日人民,歸來無幾,不得已乃招致各地農民,入界墾殖,於是而廣東東江一帶之客家人民,該寖多經惠州、淡水,而至沙魚涌、鹽田、大梅沙、西鄉、梅林,而更至沙頭角、大埔、沙田、西貢、鯉魚門、九龍城、官富場、荼菓嶺、荃灣等地。......此客家人民遷入此一區域之第一批也。

第二時期,始於清道光二十二年(一八四二年),以香港歸英國接管,進行各種建設所引起。當時以都市初建,凡百維新,需大量人力。廣東人士來此經營工商各業者,與日俱增,新中亦多客家中人。會廣東西路如臺山、鶴山、赤溪等地,發生械鬥,其一部分客家人士,亦移居香港今日西營盤一帶。而港地兀立海隅,石山特多。鑿山開道,首需大量石工。而廣東石匠,舊分肇慶與嘉應州、連州等派。肇慶派以本地人為主,嘉應州與連州二派,則以客家為主。肇慶派以善雕端硯及碑刻著稱,以水成岩石塊主要石材。嘉應州派,以善打花岡石柱礎著稱,其石材與香港石山相同。故一時石工來香港者,以嘉應州五華人最多。凡今日西自荷李活道西頭,經西營盤,以至石塘咀薄扶林等處,東自大道東經跑馬地、銅鑼灣、大坑、北角,以至筲箕灣等地,皆彼輩來往打石之地。今日荷李活道文武廟正門石柱,刻題「道光三十年季冬吉立。沐恩弟子樂邑曾順利石店,敬送石柱一對」。道光三十一年,即公元一八五〇年,時英政府接管香港第九年。可知嘉應州所屬長樂縣(即今五華縣),其石匠遷入香港之早。而西營盤、薄扶林,與大坑,及筲箕灣等地,遂此類工匠聚居,而成村落(註五)。由打石而發展各種建築工程,由承辦石工致富,而進營其他各業,更以發展其子弟教育。而香港建設及教育文化等,遂與彼等結不解緣矣。凡此石工,與其他自一八四二年後,羣至港九經營工商各業之客家人士,是即客家人民遷入香港之第二批也。

註五:見民國十五年香港《循環日報》各日所載滌紅及舞劍生所作〈香港叢談〉。

......

客家人士,昔年在港從從事打石業者,自以第二批所遷入人民最多,然亦有由第一期所遷入之子孫而改業者。當香港初建商埠,五六十年間,此類打石行業,工作既多,人數亦衆。而其承辦石業或兼營建築工程起家之重要人物,則可以鄧元昌、曾三利[頁460]、曾瓊記、袁石秀、李瑞琴、李漢四等六家為代表。勞工神聖,其信然也。

鄧元昌,原名酉元。其先原籍五華河口七都圍,後徙赤溪,至元昌,始遷香港,於文武廟附近,設元昌石行,俗稱阿焦六,又稱打石六,謂元昌兄弟中排行第六也。以誠實幹練,得港府信任,故承辦石工特多,今日石塘咀至西營盤一帶,昔多石山橫阻,開鑿之功,元昌鉅(註七)。元昌在日,於港九各佛寺,亦頗喜參禮。今日九龍慈雲山之觀音廟,存有元昌石行所捐奉之雲版,其鏤文云:「咸豐三年(一八五三年)冬月吉且,觀音堂沐恩樂邑元昌店鄧酉元敬奉。」而其子孫[濤按,子泰華及泰榮,見大坑蓮花宮古鐘銘],今尤多在銀行界任職,蓋早香港鉅室矣。

註七:此據袁五松曾廣仁二先生所講述。

曾三利,別字貫萬,原籍五華圓田。兄弟二人,少即來港,初在筲箕灣人打石,得事主重視,俗稱矮哥三。不數年,即開設大元石行,歷向港政府承開石山,獲利漸豐,越二十年,遂於今日新界沙田建「山厦圍」大屋,其形制悉沿東江客家屋式。中屋三進,中進花廳,上進家廟,四週圍樓,圍樓四角,復砲樓,今稱曾家大屋(註八)。三利與元昌,既同以石業起家,亦頗提倡香港之公益事業,故時人所重。三利女,嫁元昌為媳,而鄧家亦與何東爵士家有戚誼,故爵士夫人麥氏,昔年亦常至大屋遊觀云。

註八:此據曾廣仁江紹淹二先生所講述,並參考戴鴻慈撰〈恭祝誥授奉直大夫貫萬翁曾世伯大人八秩開一壽序〉。余另文九龍新界等地遊訪記,「沙田曾氏山厦圍」條,對曾貫萬先生事蹟,及曾家大屋建造情況,記述較詳(文見拙著《大地勝遊記》)。

曾瓊記,原籍五華麻竹塘,初在西營盤設瓊記石行,後在皇后大遒設商號,年代稍晚於曾三利鄧元昌等,而承建自中環至西環之石砌海堤,及沿堤碼頭,與九龍長沙灣水塘等工程,關係於香港之建設者甚鉅(註九),且積資至百數十萬,亦香港早期之富室云。

註九:此據袁五松先生及五華同會曾光先生所講述。

袁石秀,字安成,原籍興寧羅岡,咸豐間,年二十餘,即遷居香港,初於西營盤設秀記石行,以承辦光面石著稱,兼習建築工程。承建舊日中環街市。字建卿,更光大其業,自香港仔經淺水灣至赤柱之山崖馬路,及大潭篤下,第二水塘,即建卿所承建(註十)。今其子孫亦至發達。雖資產或遜於鄧元昌子孫,然其於學術上之造詣,則遠過之云。時興寧人遷居香港而以建築業稱者,有傅錫一家。傅氏原籍興寧邑城后街,後經商於南海佛山,至錫范港,設元利字號,承建港中各重要工程,遂成鉅富,傳子金城,物業益增,中環之店業,傅氏殆鉅擘矣。傅氏之姪秉常,初畢業香港大學,後轉入政界,於近代中國之外交與立法,貢獻特多,亦國家之柱石焉(註十一)。

註十:此據袁五松先生所講述,並參考袁雨三撰袁安成公誌傳。

註十一:此據袁頌芬先生所講述,並參考傅母李太夫人(即傅秉常之祖母〕《哀思錄》(民國十八年印)。

李瑞琴,原籍五華大布,父潤振,早遷香港,以承開石山業。瑞琴幼即隨父居港,稍長,習建築工程,設榮泰建築公司。年甫而立,即港政府所倚重,凡築路、開渠等工程,多委瑞琴承建。由是如歷年修建港政府屋宇工程,太平山新築水塘工程,西營盤興建砲臺工程,旺角興建水閘工程,大灣、荃灣、大坑三處供給食水工程,油蔴地至紅磡之馬路工程,西環至香港仔之馬路工程,荔枝角道至葵涌之馬路工程,大埔道至背子石之截水渠工程,無不樂承建築,依期完成。香港九龍建設之有今日,瑞琴與有力焉(註十二)。而舊日宋王臺之石砌圍基,亦即瑞琴所捐建云。[頁461]

註十二:見拙編《崇正總舍三十遇年紀念特刊》(民國三十九年十月出版)《香港崇正總會三十年發展史》、《永遠名譽會長李瑞琴事蹟》。

李漢四,原籍五華,以石業起家,向在上環寶慶坊設福信建築公司,承開石山與建築工程,後返中國,與袁建卿等承開京奉路石山,有聲於時,其族人李浩如,少依漢四,經營建築,久住大坑。三子李惠堂先生,自幼受育於香港,以足球絕技,名於當世,稱球王焉(註十三)。[頁462]

註十三:此據五華同會曾光先生所講述,並參考黃嗇名編《球國春狄》。


又參蕭國健,〈香港開埠初期打石行業〉,載氏著《香港歷史與社會》(香港:香港教育圖書公司,1994年),頁59至71。