《幽夢影》——林語堂譯
wmode=Transparent type=application/x-shockwave-flash pluginspage=http://www.macromedia.com/shockwave/download/index.cgi?P1_Prod_Version=ShockwaveFlash allowscriptaccess=never allownetworking=internal width=243 height=85 align=center目錄 《幽夢影》——林語堂譯（人生） 《幽夢影》——林語堂譯（讀書與文學）《幽夢影》——林語堂譯（品格） 《幽夢影》——林語堂譯（房屋與家庭）《幽夢影》——林語堂譯（宇宙萬物） 《幽夢影》——林語堂譯（婦女與朋友） 《幽夢影》——林語堂譯（人生）人生——之一情之一字
所以維持世界；才之一字
所以粉飾乾坤。
*（吳）雨若曰：世界原從情字生出。
有夫婦然後有父子
有父子然後有兄弟
有兄弟然後有朋友
有朋友然後有君臣。
*批注者於書中初見
即加注姓氏
以便讀者。
Passion holds up the bottom of the universe
and the poet gives it a new dress. Yujo: All human life begins with love between man and woman
from which the other human relationships such as between father and son and between brothers follow.人生——之二情必近於癡而始真
才必兼乎趣而始化。
（陸）雲士曰：真情種
真才子
能為此言。
（顧）天石曰：才兼乎趣
非心齋不足當之。
（尤）慧珠曰：餘情而癡則有之
才而趣則未能也。
Love is not true love without a form of madness. A literary artist must have zest in life to enter into nature's spirit. Yunshih: Here speaks a born lover and artist. Tienshih: Shintsai really understands the zest of life besides being a literary artist. [Miss] Hueichu: I think I know the passion of love
but I have not the zest combined with talent. 人生——之三律己宜帶秋氣
處世宜帶春氣。
One should discipline oneself in the spirit of autumn and live with others in the spirit of spring. 人生——之四能閒世人之所忙者
方能忙世人之所閒。
Only those who take leisurely what the people of the world are busy about can be busy about what the people of the world take leisurely.人生——之五人莫樂於閒
非無所事事之謂也。
閒則能讀書
閒則能游名勝
閒則能交益友
閒則能飲酒
閒則能著書。
天下之樂
孰大於是？（陳）鶴山曰：然則正是極忙處。
（尤）悔庵曰：昔人云
忙裡偷閒
閒則而偷
盜亦有道矣。
（李）若金曰：閒固難得
有此五者
方不負閒字。
Of all things one enjoys leisure most
not because one does nothing. Leisure confers upon one the freedom to read
to travel
to make friends
to drink
and to write. Where is there a greater pleasure than this? Hoshan: Then you are really busy. Huei-an: The proverb says
「Steal leisure from business.」 It can be stolen methodically. Jochin: Those five things make leisure really worthwhile. 人生——之六妾美不如妻賢
錢多不如境順。
（張）竹坡曰：此所謂竿頭欲進步者。
然妻不賢安用妾美
錢不多那得境順。
（張）迂庵曰：此蓋謂兩者不可得兼
捨一而取一者也。
又曰：世固有錢多而境不順者。
I think it is better to have an understanding wife than a pretty concubine
and better to have peace of mind than wealth. [Nephew] Chupo: There is no limit to desires. How can one expect to have a pretty concubine without first having an understanding wife? And how can one have peace of mind without plenty of money? Yu-an: He means a choice of alternatives. And there are indeed people with plenty of money but no peace of mind. 人生——之七值太平世
生湖山郡
官長廉靜
家道優裕
娶妻賢淑
生子聰慧
人生如此
可雲全福。
（許）筱林曰：若以直愚蠢之 ?當之
則負卻造物。
（江）含噅曰：此是黑面老子
要思量做鬼處。
（吳）岱觀曰：過屠門而大嚼
雖不得肉
亦覺快意。
（李）荔園曰：賢淑聰慧
尤貴永年
否則福不全。
The perfect life: to live in a world of peace in a lake district where the magistrate is good and honest
and to have an understanding wife and bright children. Shiaolin: It would be a pity to have a vulgarian enjoy all this. Hanchen: Here is a black-faced Laotse thinking of becoming a devil. Taikuan: Yes
and rather like imagining eating a juicy steak before a butcher's shop window! Liyuan: An understanding wife
yes
but also a long life. Otherwise the blessing is not complete. 人生——之八有功夫讀書
謂之福；有力量濟人
謂之福；有學問著述
謂之福；無是非到耳
謂之福；有多聞直諒之友
謂之福。
（楊）聖藻曰：在我者可必
在人者不能必。
（王）丹麓曰：備此福者
惟我心齋。
（李）水樵曰：五福駢臻固佳
苟得其半者
亦不得謂之無福。
（倪）永清曰：直諒之友
富貴人久拒之矣
何心齋反求之也？ Blessed are those who have time for reading
money to help others
the learning and ability to write
who are not bothered with gossip and disputes
and who have learned friends frank with advice. Shengtsao: We can take care of those things which depend on ourselves
but not those which depend on others. Tanlu: Shintsai has them all. Shuichiao: I would be satisfied with half of these five. Yungching: I thought successful men never wanted friends with frank advice. Shintsai asks for them instead! 人生——之九不治生產
其後必致累人；專務交遊
其後必致累己。
聖藻曰：晨鐘夕磬
發人深省。
（冒）巢民曰：若在我
雖累己累人
亦所不悔。
（宗）子發曰：累己猶可
若累人則不可矣。
含徵曰：今之人未必肯受你累
還是自家隱些的好。
Those who despise money end up by sponging on their friends; those who mix freely with all sorts of people will eventually hurt themselves. Shengtsao: What a profound warning! Tsaomin: For myself
I do not regret it one way or the other. Tsefa: It does make a difference
though
whether you hurt others or only yourself. Hanchen: Nowadays people do not welcome being sponged up on. So it is better to be careful. 人生——之十胸中小不平
可以酒消之；世間大不平
非劍不能消也。
（周）星遠曰：看劍飲杯長
一切不平皆破除矣。
迂庵曰：蒼蒼者未必肯以太阿假人
似不能代作空空兒也。
悔庵曰：龍泉太阿
汝知我者
豈止蘇子美以一斗讀《漢書》耶？ A small injustice can be drowned by a cup of wine; a great injustice can be vanquished only by the sword. Shingyuan: So you drown all sorrows by holding a cup of wine with a sword in sight. Yu-an:I do not think the Blessed Lord would easily give such a sword to men. It might raise more trouble than it can settle. Huei-an: O
Lungchuan [famous wine] and Tai-o [famous sword]
trust me! I can handle both! 人生——之十一多情者必好色
而好色者未必盡屬多情；紅顏者必薄命
而薄命者未必盡屬紅顏；能詩者必好酒
而好酒者未必盡屬能詩。
竹坡曰：情起於色者
則好色也
非情也。
禍起於顏色者
則薄命在紅顏
否則
亦止曰命而已矣。
（洪）秋士曰：世亦有能詩而不好酒者。
A great lover loves women
but one who loves women is not necessarily a great lover. A beautiful woman often has a tragic life
but not all those who have tragic lives are beautiful. A good poet can always drink
but being a great drinker does not make one a poet. Chupo: Passion which is based on sex must after all be distinguished from true love. Tragedy sometimes comes from being a great beauty
but sometimes has to connection with it
but is just fate. Chiushih: There are poets who cannot drink. 人生——之十二有青山方有綠水
水惟借色於山；有美酒便有佳詩
詩亦乞靈於酒。
（李）聖許曰：有青山綠水
乃可酌美酒而詠佳詩
是詩酒亦發端於山水也。
Green hills come with blue waters which borrow their blueness from the hills; good wine produces beautiful poems
which draw sustenance from the spirits. Shengshu: Green hills and blue waters make it possible to enjoy wine and poetry. So everything goes back to the hills and waters. 人生——之十三酒可好不可罵座
色可好不可傷生
財可好不可昧心
氣可好不可越理。
（袁）中江曰：如灌夫使酒
文園病肺
昨夜南塘一出
馬上挾章台柳歸
亦自無妨
覺愈見英雄本色也。
Drink by all means
but do not make drunken scenes; have women by all means
but do not destroy your health; work for money by all means
but do not let it blot out your conscience; get mad about something but do not go beyond reason. Chungchiang: There are some who go to excess and seem the more genuinely great for it. 人生——之十四天下無書則已
有則必當讀；無酒則已
有則必當飲；無名山則已
有則必當賞玩；無才子佳人則已
有則必當愛慕憐惜。
弟木山曰：談何容易
即我家黃山
幾能得一到耶？ If there were no books
then nothing need be said about it
but since there are books
they must be read; if there were no wine
then nothing need be said. But since there is
it must be drunk; since there are famous mountains
they must be visited; since there are flowers and the moon
they must be enjoyed; and since there are poets and beauties they must be loved and protected. [Younger brother] Mushan: Easier said than done. There is the famous Yellow Mountain right in our district. But how many have visited it?人生——之十五不得已而謀之者
寧以口
毋以筆；不可耐而罵人者
亦寧以口
毋以筆。
（張）豹人曰：但恐未必能自主耳。
竹坡曰：上句立品
下句立德。
迂庵曰：匪惟立德
亦以免禍。
天石曰：今人筆不謀人
更無用筆之處矣。
心齋不知此苦
還是唐宋以上人耳。
雲士曰：古筆銘曰：「毫毛茂茂
陷水可脫
陷文不活。
」正此謂也。
亦有諂以筆而實譏之者
亦有以筆而若譽之者
總以不筆為高。
If one has to praise someone
rather do it by word of mouth than by pen; if there are persons that must be castigated
also do it by word of mouth rather than in writing. Paojen: You have no control over it sometimes. Chupo: The first half of the sentence helps one's integrity
the second half one's character. Yu-an: It not only helps character
but saves one from getting into trouble. Tienshih: There are writers today who find no other use for their pen except writing eulogies. Shintsai is not aware of the circumstances which force them to do it. He lives mentally in the Golden Age. Yunshih: An ancient inscription on a pen says
「The little hair-brush. You can get out when dipped in water
but when you get into writing
you may be crushed.」 There are eulogies with tongue-in-check sarcasms and apparent denunciations which cover real praise. But the best thing is not to commit it to paper at all. 人生——之十六萬事可忘
難忘者名心一段；千般易淡
未淡者美酒三杯。
竹坡曰：是聞雞起舞
酒後耳熱氣象。
丹麓曰：予性不耐飲
美酒亦易淡
所最難忘者
名耳。
雲士曰：惟恐不好名
丹麓此言
具見真處。
One can forget everything except the thought of fame
and learn to be cool toward everything except three cups of wine. Chupo: Now I hear someone who is feeling hot behind the ears and who wants to get up at dawn and practice fencing. Tanlu: I can't drink
but I cannot forget the thought of fame. Yunshih: It is not a bad occupation
this thought about fame. Tanlu is sincere. 人生——之十七物之能感人者
在天莫如月
在樂莫如琴
在動物莫如鵑
在植物莫如柳。
Of all things in the universe
those that move men most deeply are the moon2 in heaven
the chin in music
the cuckoo among birds
and the willow among plants.人生——之十八閱《水滸傳》
至魯達打鎮關西
武松打虎
因思人生必有一樁極快意事
方不枉在生一場。
即不能有其事
亦須著得一種得意之書
庶幾無憾耳。
竹坡曰：此等事必須無意中方做得來。
弟木山曰：兄若打中山狼更極快意。
When you read the Shuihu and come to the passage where Luta smashes Chenkuanshi or where Wusung kills the tiger with his bare hands
you feel good. A man must have such moments of supreme satisfaction in his life. Then he will not have lived in vain. If he cannot
he can hope to make up for it by writing a fine book. Chupo: Such moments of supreme satisfaction have to happen naturally. They cannot be striven for. [Younger brother] Mushan: If elder brother could kill the Ungrateful Wolf [in a story]
it would be one of those moments. 人生——之十九胸藏丘壑
城市不異山林；興寄煙霞
閻浮有如蓬島。
梧桐為植物中清品
而形家獨忌之甚
且謂梧桐大如斗
主人往外走⋯⋯俗言之不足據
類如此夫。
含徵曰：愛碧桐者遂艱於白鏹。
造物蓋忌之
如靳之也
有何吉凶休咎之可關。
只是打秋風時
光棍樣可厭耳。
In possession of a lively imagination
one can live in the cities and feel like one is in the mountains
and following one's fancies with the clouds
one can convert the dark continent of the south into fairy isles. A great wrong has been committed on the plane tree by the necromancers who regard it as bringing bad luck
saying that when a plane tree grows in the yard
its owner will live abroad...Most superstitions are like that. Hanchen: Those who love the plane tree are often poor. But that is because the Lord does not want us to have all the blessings at the same time. It is true
however
that in autumn its bare-knuckled and knobbed branches are difficult to look at. 2書中為 moon
疑為 moons 人生——之二十有地上之山水
有畫上之山水
有夢中之山水
有胸中之山水。
地上者妙在邱壑深邃
畫上者妙在筆墨淋漓
夢中者妙在景象變幻
胸中者妙在位置自如。
星遠曰：心齋《幽夢影》中文字
其妙亦在景象變幻。
（殷）日戒曰：若詩文中之山水
其幽深變幻
更不可以名狀。
含徵曰：但不可有面上之山水。
（余）香祖曰：余境況不佳
水窮山盡矣。
There are hills and waters on the earth
in paintings
in dreams
and in one's imagination. The beauty of such hills and waters on the earth is in their grace and variety; that in paintings
richness of ink and freedom of the brush; that in dreams
their changefulness; and that in one's imagination
good composition.Shingyuan: The writing of this book has grace and variety also. Jihchieh: In literature
the changes and surprises are even more exciting and difficult to describe. Hanchen: But please not those changes of expression on the face (of snobbery
etc.)! Shiangtsu: But sometimes when one meets hardships
the hills seem blocked and the waters come to a dead end
as in my case. 人生——之二十一鱗蟲中金魚
羽蟲中紫燕
可雲物類神仙。
正如東方曼倩避世金馬門
人不得而害之。
含徵曰：金魚之所以免湯鑊者
以其色勝而味苦耳。
昔人有以重價覓奇特者
以饋邑侯。
邑侯他日謂之曰：「賢所贈花魚殊無味。
」蓋已烹之矣。
世豈少削圓方竹杖者哉。
Be a goldfish among the fish and a swallow among the birds. There are like Taoist fairies who go through life like the witty Tungfang Manching
safe from harm from those in power. Hanchen: The goldfish escapes from harm because its flesh is bitter to the taste. Once there was a man who paid a high price for a beautiful variety and sent it as a present to a magistrate. Later the magistrate said to him
「The beautiful fish you sent me seemed to be perfectly tasteless. He meant that he had cooked and tasted it. There are such people in the world! 人生——之二十二人需求可入詩
物需求可入畫。
（龔）半千曰：物之不可入畫者
豬也
阿堵物也
惡少年也。
竹坡曰：詩亦求可見得人
畫亦求可像個物。
（石）天外曰：人需求可入畫
物需求可入詩
亦妙。
So live that your life may be like a poem. Arrange things so that they look like they are in a painting. Panchien: There are things that will never look like they are in a painting: pigs
dollar bills
and juvenile delinquents. Chupo: Poems
on the other hand
would also like to be like real life
and paintings would like to be like things. Tienwai: It is also possible to say: So live as to be like a painting
and arrange furniture so that the room looks like a poem. 人生——之二十三昔人云
若無花、月、美人
不願生此世界。
予益一語雲
若無翰墨、棋、酒
不必定作人身。
日戒曰：枉為人身生在世界
急宜猛省。
天石曰：海外諸國決無墨棋酒
即有?亦不與吾同
一般有人
何也？（胡）會來曰：若無豪傑文人
亦不需要此世界。
An ancient writer said
「Life would not be worth living if there were no moon
no flowers
and no beautiful women.」 I might add
「It might not be important to be born a man
if there were no pen and paper
and no chess and wine. Jihchieh: Beware of living in vain! Tienchih: I am sure that foreigners have no pen and paper and chess and wine
or if they have
these things must be all different. Why
then
are human beings also born there? Hueilai: Life would not be worth living without great heroes and writers. 人生——之二十四願在木而為樗
願在草而為蓍
願在鳥而為鷗
願在獸而為廌
願在蟲而為蝶
願在魚而為鯤。
（鄭）破水曰：我願生生世世為頑石。
悔庵曰：願在人而為夢。
慧珠曰：願在夢而為影。
That I might be the shy among the trees (which is never cut down because of its worthless timber)
the shy among the grass (which can foretell events)
the sea gull among the birds (which merges with the elements)
the chih among animals (a kind of deer which attacks the guilty one)
the butterfly among insects (which flits among flowers)
and the kun among fish (which has the freedom of the ocean). Poshui: I wish to be a rock! Huei-an: I wish to be a dream! [Miss] Hueichu: I wish to be the shadow in a dream! 人生——之二十五莊周夢為蝴蝶
莊周之幸也；蝴蝶夢為莊周
蝴蝶之不幸也。
（黃）九煙曰：惟莊周乃能夢為蝴蝶
惟蝴蝶乃能夢為莊周耳。
若世之擾擾紅塵者
其能有此等夢乎？（孫）愷似曰：君於夢之中
又佔其夢耶？含徵曰：周之喜夢為蝴蝶者
以其入花深也。
若夢甫酣而乍醒
則又如嗜酒者夢赴席而為妻驚醒
不得不加痛詬誶矣。
It was fortunate of Chuangtse to dream of being a butterfly
but a misfortune for the butterfly to dream of being Chuangtse. Chiuyuan: This is unfair to Chuangtse. Only he could have dreamed of being a butterfly. Kaisze: Are you dreaming of being a dream interpreter? Hanchen: Chuangtse had that dream because he was deeply associated with the flowers. Others might begin such a dream only
and it would be like a man dreaming of starting a wine dinner
to be rudely waked up by his wife! 人生——之二十六假使夢能自主
雖千里無難命駕
可不羨長房之縮地；死者可以晤對
可不需少君之招魂；五嶽可以臥游
可不俟婚嫁之盡畢。
九煙曰：予嘗謂鬼有時勝於人
正以其能自主耳。
含徵曰：吾恐上窮碧落下黃泉
兩地茫茫皆不見也。
That one might control one's dreams! Then one could go anywhere one likes
conjure up the spirits of the past
and set out on a world trip without waiting for the sons and daughters to be married first. Chiuyuan: I sometimes think that ghosts have this advantage over men because they can go where they like. Hanchen: On the other hand
it is possible that ghosts go everywhere in the upper and the nether world and see nothing at all!人生——之二十七少年須有老成之識見
老成人須有少年之襟懷。
含徵曰：今之鐘鳴漏盡
白髮盈頭者
若多收幾斛麥
便欲置側室
豈非有少年之襟懷耶？獨是少年老成者少耳。
竹坡曰：十七八歲便有妾
亦居然少年老成。
若金曰：老而腐板
定非豪傑。
（王）司直曰：如此方不使歲月弄人。
Young people should have the wisdom of the old
and old people should have the heart of the young. Hanchen: I do see white-haired old men with one foot in the grave take a concubine the moment they have a better harvest than usual. Don』t they also have the heart of the young」? But the young people who have the wisdom of the old are rare. Chupo: There are young men who take a concubine at the age of seventeen or eighteen. So they
too
have the wisdom of the old. Jochin: A man who feels old cannot be a great soul. Szechih: Living this way
one is not indeed just a plaything of Father Time. 人生——之二十八躬耕吾所不能
學灌園而已矣；樵薪吾所不能
學薙草而已矣。
釋菌人曰：以灌園薙草自任自持
可謂不薄；然筆端隱隱有非其種者鋤而去之之意。
司直曰：予自名為識字農夫
得毋妄甚？ I cannot hope to be a farmer
but will learn watering flowers; cannot hope to become a woodcutter
but will be contented with pulling out weeds. [Monk] Chunjen: Watering and weeding the garden is after all not a bad life. One feels here
however
that the author has a hankering to weed out and cast off a lot of things he does not like. Szechih: I call myself a literate farmer」. Is that presumptuous?人生——之二十九高語山林者
輒不善談市朝事、審若此則當並廢《史》《漢》諸書而不讀矣
蓋諸書所載皆古之市朝也。
竹坡曰：高語者
必是虛聲處士。
真入山者
方能經綸市朝。
Recluse scholars often disdain to discuss affairs of the government. But history is full of affairs of the government. Should one stop reading history
too? They cannot have meant it. Chupo: Sometimes
these things are affectations. A real recluse scholar can also assume the helm of government if he is asked to. 人生——之三十凡事不宜刻
若讀書則不可不刻；凡事不宜貪
若買書則不可不貪；凡事不宜癡
若行善則不可不癡。
聖藻曰：行善不癡
是邀名矣。
A man must not be fastidious about other things
but he must be about reading. He must not be greedy
except in buying books. He should not be a confirmed addict
except in the habit of doing good and helping others. Shengtsao: One who helps others not as an instinctive habit may be doing so to be talked about. 人生——之三十一文名可以當科第
儉德可以當貨材
清閒可以當壽考。
（聶）晉人曰：若名人而登科第
富翁而不驕奢
壽翁而又清閒
便是蓬台三島中人也。
（范）汝受曰：此亦是貧賤文人無所事事自為慰藉雲耳
恐亦無實在受用處也。
（曾）青藜曰：無事此靜坐
一日似兩日。
若活七十年
便是百四十。
此是清閒當壽考註腳。
To enjoy literary fame can take the place of passing imperial examinations; to manage to live within one's means can take the place of wealth; to lead a life of leisure can well be the equivalent of a long life. Chinjen: But if a famous scholar also passes the examinations
is rich and has learned to live simply without being a slave to wealth
and reaches a venerable age and enjoys a life of leisured--would not such a man be living the life of a fairy? Jushou: I am afraid that poor scholars like to comfort themselves with this thought. I do not think one can derive any benefit from it. Tsingli: It has been said that if a man will sit idly
he can make a day as long as two days and therefore have a life span of a hundred forty when he lives to seventy.人生——之三十二涉獵雖曰無用
猶勝於不通古今；清高固然可嘉
莫流於不識時務。
竹坡曰：不合時宜
則可；不達時務
奚其可？ Random reading and browsing are better than not being acquainted with books at all; it is all right to be detached
but not to be ignorant of the trend of the times. Chupo: There is a distinction between resisting conventions and fashions of thought
and being ignorant of them. 人生——之三十三有山林隱逸之樂而不知享者
漁樵也
農圃也
緇黃也；有園亭姬妾之樂而不能享、不善享者
富商也
大僚也。
弟木山曰：有山珍海錯而不能享者
庖人也；有牙籤玉軸而不能讀者
蠹魚也
書賈也。
There are those who have the beauties of forests and hills before their eyes
but do not appreciate them—the fishermen
woodcutters
peasants
and the black and yellow [Buddhist and Taoist monks]--and others who have gardens
terraces and women
but often fail to enjoy them for lack of time or of culture--the rich merchants and high officials. [Younger brother] Mushan: There are those who have good food and cannot enjoy it--the cooks--and those who are in daily touch with rare editions and fine bindings but cannot read them--the moths and book dealers. 人生——之三十四清宵獨坐
邀月言愁；良夜孤眠
呼蛩語恨。
（黃）孔植曰：此逆旅無聊之況
心齋亦知之乎？ To sit alone at night and invite the moon to tell it one's sorrows; to sleep alone at night and call to the crickets and pour out one's regrets. Kungchih: Shintsai really knows the heart of a lonely traveler abroad. 人生——之三十五官聲采於輿論
豪右之口與寒乞之口俱不得其真；花案定於成心
艷媚之評與寢陋之評概恐失其實。
永清曰：我謂眾人唾罵者
其人必有可觀。
若金曰：豪右而不講分上
寒乞而不望推恩者
亦未嘗無公論。
九煙曰：先師有言
不如鄉人之善者好之
其不善者惡之。
An official's reputation comes from public opinion
but that of his close associates and of beggars of office should be discounted. The reputation of women should come from real knowledge; the views of fans and superficial critics cannot be trusted. Yungching: Sometimes when an official runs into a barrage of opposition
we may be sure that there is something in that man. Jochin: This is not always true. When the close associates are not making a point for their personal friends or when the beggars are not trying to secure favors
they can be just also. Chiuyuan: Confucius had something to say on this
「It is best to be liked by the good men of the village and hated by the bad. 人生——之三十六多情者不以生死易心
好飲者不以寒暑改量
喜讀書者不以忙閒作輟。
A true lover does not change with the years; a good drinker does not change with the seasons; a lover of books does not stop reading because of business. 人生——之三十七立品鬚髮乎宋人之道學
涉世須參以晉代之風流。
（方）寶臣曰：真道學未有不風流者。
永清曰：等閒地位
卻是個雙料聖人。
雲士曰：有不風流之道學
有風流之道學
有不道學之風流
有道學之風流
毫釐千里。
Build one's character on the foundation of the moral teachings of the Sung Neo-Confucianists [twelfth century]; but go through life in the spirit of the Chin romanticists [third and fourth centuries]. Paochen: A real Confucianist can be quite romantic. Yungching: That would make a double-strength saint. Yunshih: Some puritans [Neo-Confucianists] are romantic
and some are not. Romanticists are sometimes Puritans in heart and others not at all. There is a very fine difference. 人生——之三十八豪傑易於聖賢
文人多於才子。
竹坡曰：豪傑不能為聖賢
聖賢未有不豪傑
文人才子亦然。
It is easier to be a hero than a sage
and easier to be a writer than a real genius. Chupo: A hero usually is not a sage
but a sage is always a true hero. The same is true of writers and geniuese. 人生——之三十九風流自賞
只容花鳥趨陪；真率誰知
合受煙霞供養。
含徵曰：東坡有雲
當此之時
若有所思而無所思。
In self-contentment
a brilliant man takes his ease with birds and flowers; careless of popular fame
he regards himself as being served by the hilltop clouds. Hanchen: Su Tungpo says
」 At such a time
one seems to be thinking of something
and yet is thinking of nothing. 」 人生——之四十痛可忍而癢不可忍；苦可耐而酸不可耐。
It is easier to stand pain than to stand an itch; bitter taste is easier to bear than sour. 目錄 《幽夢影》——林語堂譯（讀書與文學） 讀書與文學——之一古今至文
皆血淚所成。
（吳）晴巖曰：山老《清淚痕》一書
細看皆是血淚。
含徵曰：古今惡文亦純是血。
All literary masterpieces of the ancients and moderns were written with blood and tears. Ching-ai: Even this book of enjoyment of life shows tears. Looked at more closely
sometimes they are tears of blood. Hanchen: Bad literature is probably written all with blood and no tears. (All sex and violence.) 讀書與文學——之二文章是案頭山水
山水是地上之文章。
聖許曰：文章必明秀方可作案頭山水
山水必曲折乃可名地上之文章。
Literature is landscape on the desk; landscape is literature on the earth. Shengshu: One necessary qualification for each. Writing must have sinuous grace before it can be compared with landscape
and a landscape must have pleasant turns and surprises before it can be compared with writing. 讀書與文學——之三善讀書者無之而非書
山水亦書也
棋酒亦書也
花月亦書也。
善遊山水者無之而非山水
書史亦山水也
詩酒亦山水也
花月亦山水也。
鶴山曰：此方是真善讀書人
善遊山水人。
含徵曰：五更臥被時
有無數山水書籍
在眼前胸中。
悔庵曰：山耶水耶書耶
一而二
二而三
三而一者也。
A good reader regards many things as books to read wherever he goes; a good landscape
chess and wine
and flowers and the moon are all books to be read. A good traveler also sees a landscape [a picture] in everything: in history
in poems and wining parties
and in flowers and the moon. Hoshan: This well describes the secret of a good reader and good traveler. Hanchen: Lying in bed at night
one can conjure up any number of beautiful scenes from real life and literature. Huei-an: Books
hills
and water---they are all one and the same thing. 讀書與文學——之四讀書最樂
若讀史書則喜少怒多
究之
怒處亦樂處也。
竹坡曰：讀到喜怒俱忘
是大樂境。
Generally
reading is a pleasure. But reading history
more often than not
grips one with sadness or anger. But even that feeling of sadness or anger is a luxury. Chupo: The best is when you forget yourself entirely
and are even unaware that you are happy or maddened. 讀書與文學——之五讀經宜冬
其神專也；讀史宜夏
其時久也；讀諸子宜秋
其致別也；讀諸集宜春
其機暢也。
（龐）筆奴曰：讀《幽夢影》
則春夏秋冬無時不宜。
Winter is good for reading the classics
for one』s mind is more collected. Summer is good for reading history
for one has plenty of time. The autumn is good for reading the ancient philosophers
because of the great diversity of thought and ideas. Finally
spring is suitable for reading literary works
for in spring one』s spirit expands. Pinu: This Quiet Dream Shadows is good for reading for all seasons. 讀書與文學——之六經傳宜獨坐讀
史鑒宜與友共讀。
（王）景州曰：如無好友
即紅友亦可。
The classics should be read by oneself while alone (for reflection). History should be read together with friends (for discussion of opinions). Chingchou: Female friends will do also. 讀書與文學——之七少年讀書如隙中窺月
中年讀書如庭中望月
老年讀書如台上玩月
皆以閱歷之淺深為所得 之淺深耳。
竹坡曰：吾叔此論直置身廣寒宮裡
下視大千世界皆清光似水矣。
右萬曰：吾以為學道亦有深淺之別。
The benefit of reading varies directly with one』s experience in life. It is like looking at the moon. A young reader may be compared to one seeing the moon through a single crack
a middle-aged reader seems to see it from an enclosed courtyard
and an old man seems to see it from an open terrace
with a complete view of the entire world. Chupo: My uncle』s reflections upon life seem to be made from the crystal palace in the moon itself
looking down upon this world of human life as one sees to the bottom of a clear lake. Yuwan: In my opinion
there is the same difference in one』s understanding or religion. 讀書與文學——之八不獨誦其詩讀其書是尚友古人
即觀其字畫亦是尚友古人處。
It is not only through reading their poems and books that we make friends with ancient authors; we do so also when looking at their calligraphy and painting.讀書與文學——之九著得一部新書便是千秋大業
注得一部古書允為萬世宏功。
交三曰：世間難事
注書第一
大要於極尋常處
要看出作者苦心。
竹坡曰：注書無難
天使人得安居無累
有可以注書之時與地為難耳。
Next to the author of a good book is the man who makes a good commentary on it. Chiaoshan: Writing commentaries is not an easy task. One has to bring out the author』s meaning and implications even in his most common remarks. Chupo: I do not think it is difficult. All one needs is the proper time and leisure to do it
plus peace of mind. 讀書與文學——之十廷名師訊子弟
入名山習舉業
丐名士代捉刀
三者都無是處。
康疇曰：大抵名而已矣
好歹原未必著意。
日戒曰：況今日之所謂名乎。
To ask a famous scholar to be tutor for young children
to study for examinations at a mountain retreat
and to ask a famous writer to be the ghost for your compositions---these things are utterly wrong. Kangchou: All this is probably done to gain fame. No thought is given to whether it is the right thing to do. Jihchieh: And just consider what passes for fame nowadays. 讀書與文學——之十一大家之文
吾愛之慕之
吾願學之；名家之文
吾愛之慕之
吾不敢學之。
學大家而不得
所謂刻鵠不成尚類鶩也；學名家而不得
則是畫虎不成反類犬矣。
（黃）舊樵曰：我則異於是
最惡世之貌為大家者。
日戒曰：彼不曾闖其藩籬
烏能窺其閫奧
只說得隔壁話耳。
竹坡曰：今人讀得一兩句名家
便自稱大家矣。
One can admire and try to imitate the writing of great thinkers
but not that of a famous writer. One can fail and yet not make too bad a mistake in the first case
but the result may be disastrous in the second. Chiuchiao: I beg to differ. What I hate most are those who pretend to be great thinkers. Jihchieh: That is because he does not know what they are talking about. Chupo: Many there are today who have read a few books and consider themselves forth with great thinkers. 讀書與文學——之十二方外不必戒酒
但須戒俗；紅裙不必通文
但須得趣。
其恭曰：以不戒酒之方外遇不通文之紅裙
必有可觀。
Monks need not abstain from wine
but only from being vulgar; red skirts [women] need not master literature
but they should have good taste. Chikung: I can imagine what will happen when a wine-drinking monk meets an illiterate red skirt. 讀書與文學——之十三能讀無字之書
方可得驚人妙句；能會難通之解
方可參最上禪機。
One who can read the wordless book of life should be able to write striking lines; one who understands the truth which is difficult to express by words is qualified to grasp the highest Shan wisdom. 讀書與文學——之十四讀書不難
能用為難；能用不難
能記為難。
（洪）去蕪曰：心齋以能記次於能用之後
想亦苦記性不如耳
世固有能記不能用者。
竹坡曰：能記固難
能行尤難。
語堂曰：你們都誤會了心齋的意思
他是說要記得應用所學。
（註：這一條的頭兩句沒有譯成英文） The difficulty is not in reading books
but in applying the truths to life
and the greater difficulty is in remembering them. Chuwu: Shintsai seems to place remembering above applying them. There are those who can remember them
and cannot apply. Chupo: It is indeed difficult to remember
but also to apply. Yutang: You both misunderstand Shintsai. He means 「to remember to apply them」. 讀書與文學——之十五《水滸傳》是一部怒書
《西遊記》是一部悟書
《金瓶梅》是一部哀書。
含徵曰：不會看《金瓶梅》而只學其淫
是愛東坡者但喜吃東坡肉耳。
日戒曰：《幽夢影》是一部快書。
其恭曰：余謂《幽夢影》是一部趣書。
Among the classics of fiction
the Shuihu [about a band of rebels in times of a bad government] is a book of anger
the Shiyuchi [a religious allegory and story of adventure] is a book of spiritual awakening
and the Chinpingmei [Hsimen Ching and His Six Wives]
a book of sorrow. Hanchen: Some say that the Chinpingmei is pornography. It is like those who eat 「pork a la Tungpo」 and imagine they can talk about Su Tungpo. Jihchieh: This Quiet Dream Shadows is a book of enjoyment. Chikung: I should rather say that it is a book of life』s flavors. 讀書與文學——之十六貌有丑而可觀者
有雖不醜而不足觀者；文有不通而可愛者
有雖通而極可厭者。
此未易與淺人道也。
若金曰：究竟可觀者必有奇怪處
可愛者必無大不通。
（梅）雪坪曰：雖通而可厭
便可謂之不通。
There are faces that are ugly but interesting
and others that are pretty but dull. There are
too
books that are not well written
but utterly fascinating
and others that are well written
but extremely dull. This is difficult to explain to superficial critics. Jochin: After all
a charming book must have something in it
and a fascinating one cannot be too badly written. Shuehping: But when it is 「well written」 but dull
we can say it is badly written. 讀書與文學——之十七創新庵不若修古廟
讀生書不若溫舊業。
竹坡曰：是真會讀書者
是真讀過萬卷書者
是真一書曾讀過數遍者。
It is more profitable to reread some old books than to read new ones
just as it is better to repair and add to an old temple than to build one entirely new. Chupo: This statement comes from one who really has read a great deal and read well
and has reread some old books. 讀書與文學——之十八 作文之法
意之曲折者宜寫之以顯淺之詞
理之顯淺者宜運之以曲折之筆
題之熟者參之以新奇之想
題之庸者深之以關係之論
至於窘者舒之使長
縟者刪之使簡
俚者文之使雅
鬧者攝之使靜
皆所謂裁製也。
The secret of composition lies in this: Try to express difficult points clearly and avoid the obvious and superficial. Commonplace subjects must be illuminated with fresh thoughts
and commonplace themes must be shown to have deeper implications. As to amplifications
tightening up
weeding out overwriting and common
overused expressions
these are matters of revision. 讀書與文學——之十九先讀經後讀史
則論事不謬於聖賢；既讀史復讀經
則觀書不徒為章句。
First study the classics
then history. Then one has a deeper central point of view. Then one can go back to the classics again
when one will not be satisfied with merely beautiful phrases. 讀書與文學——之二十古人云：「詩必窮而後工。
」蓋窮則語多感慨易於見長耳。
若富貴中人
既不可憂貧歎賤
所談者不過風雲月露而已
詩安得佳？苟思所變
計惟有出遊一法。
即以所見之山川風土物產人情
或當瘡痍兵燹 (xian3)之餘
或值旱潦災祲(jin4)之後
無一不可寓之詩中。
借他人之窮愁以供我之詠歎
則詩亦不必待窮而後工也。
慧庵曰：世之窮者多而工詩者少
詩亦不任受過也。
The ancient people say: 」A man becomes a better poet after he has tasted poverty. 」 That is because from poverty and hardships
one gains depth and experience. People who are rich and well-to-do do not taste all aspects of life
and they can only write about the winds and the clouds
and the moon and the dew. As a substitute for personal experience
they might go about and watch the sufferings of the common people
especially in times of war and famine and in that way acquire a vicarious experience of life. Huei-an: But there are many poor people and few good poets. The circumstances do not account for everything. 目錄 《幽夢影》——林語堂譯（品格）品格——之一何謂善人？無損於世者則謂之善人；何謂惡人？有害於世者則謂之惡人。
含徵曰：尚有有害於世而反邀善人之譽。
此實為好利而顯為名高者
則又惡人之尤。
What is a good man? Simply one whose life is useful to the world. And a bad man is simply one whose life is harmful to others. Hanchen: There are
however
those who are harmful and yet enjoy a good reputation
and who manage to profit by a show of unselfishness. These are the worst of all. 品格——之二無善無惡是聖人
善多惡少是賢者
善少惡多是庸人
有惡無善是小人
有善無惡是仙佛。
（冒）青若曰：昔人云
善可為而不可為。
Those beyond good and evil are sages. Those who have more good than bad in them are distinguished persons. Common men have more evil than good
and the scum and riffraff of society have no good at all. Fairies and Buddha have only good and no evil. Chinjo: An ancient one said
「One should do good
of course
but there are times when one should not.品格——之三昭君以和親而顯
劉蕡(fei4)以下第而傳
可謂之不幸
不可謂之缺憾。
含徵曰：若故折黃雀腿而後醫之
亦不可。
（注）昭君是王嬙的字
她是漢元帝宮女
以貌美而賜匈奴和親而知名；劉蕡是唐文宗時進士
大（太）和二年
舉賢良對策
以勸帝誅滅權奸而不獲取
這裡沒有譯出來正是語堂先生所說的
需要詳加解釋才能使西方讀者明白的事。
Some men and women left a name for posterity because they were victims of some adverse circumstances. One can say that they were most unfortunate
but I doubt that one should express regret for them. Hanchen: True enough. On the other hand
it would hardly be right to break the leg of a sparrow and then bind it up mercifully. 品格——之四為濁富不若為清貧
以憂生不若以樂死。
（吳）野人曰：我寧願為濁富。
竹坡曰：我願太奢
願為清富
焉能遂願？ Be clean and poor rather than be filthy rich; accept death cheerily when it comes rather than be worried about life. Yehjen: I prefer to be filthy rich. Chupo: My wish is to be clean and rich. But that is hard to come by. Am I wishing too much? 品格——之五天下唯鬼最富
生前囊無一文
死後每饒楮鏹；天下唯鬼最尊
生前或受欺凌
死後必多跪拜。
野人曰：世於貧士
輒目為窮鬼
則又何也？（陳）康疇曰：窮鬼若死則並稱尊矣。
It is not bad to be a ghost. One who was penniless has a lot of paper money burnt for his benefit and one who was pushed around all his life is worshiped by people on their knees after his death. Yehjen: Then why do we speak of a poor scholar as a poor devil? Kangchou: When the poor devil dies
he
too
is honored. 品格——之六富貴而勞悴
不若安閒之貧賤；貧賤而驕傲
不若謙恭之富貴。
（曹）實庵曰：富貴而又安閒
自能謙恭也。
（許）師六曰：富貴而又謙恭
乃能安閒耳。
竹坡曰：謙恭安閒
乃能長富貴也。
Rather lead a poor but leisurely life than be success and lead a busy one. But better be simple though rich
than be poor and proud. Shih-an: A man who is rich and at the same time has leisure can afford to be simple. Shihliu: No. First learn to be simple though rich. Then of course you have leisure galore. Chupo: To lead a simple and leisurely life makes wealth and position endure. 品格——之七貧而無諂
富而無驕
古人之所賢也
貧而無驕
富而無諂
今人之所少也
足以知世風之降矣。
（許）耒庵曰：戰國時已有貧賤驕人之說矣。
竹坡曰：有一人一時
而對此諂對彼驕者更難。
The ancients praised those who were proud though poor
and not snobbish though rich. Now in modern days it is difficult to find the poor who are not snobbish and the rich who are not haughty. Lei-an: We notice that as far back as in the Warring Kingdoms [fifth to third centuries B.C.] there were people who were poor but proud. Chupo: The most unbearable are those who grovel before some and are haughty toward others. 品格——之八文人每好鄙薄富人
然於詩文之佳者
又往往以金玉珠璣錦繡譽之
則又何也？含徵曰：富人嫌其慳且俗耳
非嫌其珠玉文繡也。
竹坡曰：不文雖富可鄙
能文雖窮可敬。
雲士曰：竹坡之言是真公道說話。
若金曰：富人之可鄙者在吝
或不好史書
或畏交遊
或趨炎熱而輕忽寒士
若非然者
則富翁大有裨益人處
何可少之？ Scholars often jeer at the rich. Then when they praise a piece of composition
why do they compare it to gold
jade and gems
and brocade? Hanchen: The rich deserve contempt only when they are uncultured or stingy. We do not object to their peals and jade. Chupo: It has nothing to do with riches or poverty. It is just a question whether one is educated or not. Yunshih: What Chupo says is fair. Jochin: We just want the rich to have respect for learning and culture. They can do a great deal of good when they can see the point. 品格——之九黑與白交
黑能污白
白不能掩黑；香與臭混
臭能勝香
香不能敵臭
此君子小人相攻之大勢也。
弟木山曰：人必喜白而惡黑
黜臭而取香
此又君子必勝小人之理也
理在又烏論乎勢。
永清曰：當今以臭攻臭者不少。
Black can besmirch white and a bad odor wipe out a fragrance easily
but not vice versa. This is what happens when a gentleman is confronted by a cad or a sneak. [Young brother] Mushan: Men after all prefer white to black and the fragrant to what stinks. So in the long run
the gentleman must win. Yungching: Nowadays it is not at all unusual to find a skunk fighting another skunk. 品格——之十恥之一字
所以治君子；痛之一字
所以治小人。
竹坡曰：若使君子以恥治小人
則有恥且格；小人以痛報君子
則盡忠報國。
語堂曰：這是真知灼見。
Remind a gentleman of shame and threaten a sneak with pain. It always works. Chupo: Sometimes
though
a gentleman can awaken a sneak with a sense of shame
and a sneak can make a heroic sacrifice for his country by enduring pain. Yutang: What a wise remark! This is rare perception. 品格——之十一無益之施捨
莫過於齋僧；無益之詩文
莫過於祝壽。
（殷）簡堂曰：若詩文有筆資
亦未嘗不可。
Nothing is more bootless than to give money to the monks
and nothing quite such a waste of time as writing eulogies on the occasion of someone』s birthday. Chientang: If one is paid for such writing
why not? 品格——之十二寧為小人之所罵
毋為君子之所鄙；寧為盲主司之所擯棄
毋為諸名宿之所不知。
若金曰：不為小人所罵便是鄉愚
若為君子所鄙斷非佳生。
I would rather be criticized by the rabble than despised by a gentleman
and rather fail at the imperial examinations than be unknown to great scholars. Jochin: Not to be criticized by the common herd is to be one of them
and a man despised by a gentleman cannot be a 「fine scholar」. 品格——之十三 傲骨不可無
傲心不可有；無傲骨則近於鄙夫
有傲心不得為君子。
天外曰：道學之言
才人之筆。
A man must have pride in his character [literally 「in his bones」]
but not in his heart. Not to have pride in character is to be with the common herd
and to have pride in one』s heart does not belong to a gentleman. Tienwai: Here is a moral truth expressed beautifully by a gifted writer. 品格——之十四人非聖賢
安能無所不知。
只知其一
惟恐不止其一
復求知其二者
上也；止知其一
因人言始知其二者
次也；止知其一
人言有其二而莫之信者
又其次也；止知其一
惡人言有其二者
斯下之下矣。
星遠曰：兼聽則明
心齋所以深於知也。
永清曰：聖賢大學問
不意於清語得之。
No man can know everything. The best and highest kind of man knows something
but is sure that there is something he does not know and seeks it. Next come those who know one point of view
but admit another point of view when told. Next come those who will not accept it when told
and the lowest are those who know one side of a question and hate to have people tell them the other side. Shingyuan: It takes an intelligent man to listen. Yungching: This is really the wisdom of the sages
expressed in a casual conversational style. 品格——之十五武人不苟戰
是為武中之文；文人不迂腐
是為文中之武。
司直曰：是真文人必不迂腐。
A military man who does not talk lightly of war is also a cultured man; a cultured man who does not rest with his smug opinions has something of the conqueror』s spirit. Szechih: A really cultured man is never smug. 品格——之十六文人講武事
大都紙上談兵；武將論文章
半屬道聽途說。
（吳）街南曰：今之武將講武事
亦屬紙上談兵；今之文人論文章
大都道聽途說。
A literary man discussing wars and battles is mostly an armchair strategist; a military man who discusses literature relies mostly on rumors picked up from hearsay. Chiehnan: Nowadays
when a military man discusses wars and battles
it is also mostly armchair strategy
and when a literary man discusses literature
it is also mostly based on rumors picked up from hearsay.品格——之十七聖賢者
天地之替身。
A sage speaks for the universe. 品格——之十八天極不難做
只須生仁人君子有才德者二三十人足矣
君一相一塚宰一
及諸路總制撫軍是也。
九煙曰：吳歌有雲
「做天切莫做四月天」
可見天亦有難做之時。
雲士曰：極誕極奇之話
極真極確之話。
語堂曰：天把暴君用雷劈死好了
使千千萬萬人可免於受苦
挨餓
死亡
誰能說上天為甚麼不這樣做？ Is it very difficult for heaven [God] to bring peace to the world? I do not think so. All he needs to do is send into this world about two dozen great
upright men—one to be the king
one to be prime minister
one to be crown prince
and the rest to be provincial governors. Chiuyuan: It is difficult to be God and satisfy everybody. The proverb says
「Do not be the sky in April.」 Yunshih: A very true statement
but a strange
striking way of putting it. Yutang: Or for God just to strike a tyrant dead with a thunderbolt and save millions from suffering
starvation
and death. Who will answer the question of why God did not do it? [注]張潮是明末清初人
生卒年月不詳。
語堂先生說張潮卒年當在 1698年
即清康熙三十七年以後。
這條說「天極不難做⋯⋯君一相一塚宰一⋯⋯」云云
查明清官制均不設宰相一職
而「塚宰」為周官名。
《周禮·天官·塚宰》：「乃立天官塚宰
使帥其屬而掌幫治」也等於是宰相
但並非明或清朝的官職
不知何以重覆混淆如此。
語堂先生在這裡將塚宰譯為 crown prince恐怕也是無辦法中（因為不能刪改原文）的一個想當然的辦法吧。
品格——之十九予嘗謂二氏不可廢
非襲夫大養濟院之陳言也。
蓋名山勝景
我輩每思蹇裳就之
使非琳宮梵剎
則倦時無可駐足
饑時誰與授餐？忽有疾風暴雨
五大夫果真足恃乎？又或丘壑深邃
非一日可了
豈能露宿以待明日乎？虎豹蛇虺
能保其不為人患乎？又或為士大夫所有
果能不問主人
任我之登陟憑弔而莫之禁乎？不特此也
甲之所有
乙思起而奪之
是啟爭端也；祖父之所創建
子孫貧力不能修葺
其傾頹之狀
反足令山川減色矣
然此特就名山勝境言之耳
即城市之內
與夫四達之衢
亦不可少此一種。
客遊可作居停
一也；長途可以少憩
二也；夏之茗
冬之薑湯
復可以濟役夫負戴之困
三也
凡此皆就事理言之
非二氏福報之說也。
語堂曰：這是保存佛教道教的妙論。
I think Buddhism and Taoism are most useful and should not be destroyed. For when we visit the famous mountains
it is often difficult to find a good resting place for tired feet
or have meals and refreshments except at the temples
or to rush into shelter in case of rain. Sometimes a journey takes several days
and on cannot stop in the open overnight without fear of tigers and leopards… But even in cities
it is necessary to have temples for a stopover in long journeys
for rest in a short one
for having tea in summer
ginger soup in winter
and for a rest for the carriers. This is a practical consideration
and has nothing to do with the theory of retribution. Yutang: What a curious defense for the existence of Buddhism and Taoism! 目錄 《幽夢影》——林語堂譯（房屋與家庭）房屋與家庭——之一抄寫之筆墨不必過求其佳
若施之縑素則不可不求其佳。
誦讀之書籍不必過求其備
若以供稽考則不可不求其備。
遊歷之山水不必過求其妙
若因之卜居則不可不求其妙。
辟疆曰：外遇之女色不必過求其美
若以作姬妾則不可不求其美。
永清曰：觀其區處條理
所在經濟可知。
One need not be too particular about pen and ink when doing copy work
but should be particular when writing things to be framed. Also one can have a random collection of books for reading
but should insist on good
adequate reference works. Likewise
what landscape one sees in passing in travel is not too important
but that of the place where one is going to build a house and settle down is of prime importance. Pichiang: Women with whom one has casual affairs need not be especially beautiful
but the mistress one is going to live with at home must be. Yungching: There is a sense of relative importance shown in Pichiang』s statement. 房屋與家庭——之二忙人園亭宜與住宅相連
閒人園亭不妨與住宅相遠。
竹坡曰：真閒人必以園亭為住宅。
A busy man must plan to have his garden next to his house
but a man of leisure can afford to have it some distance away. Chupo: A real man of leisure would make the garden his home. 房屋與家庭——之三 園亭之妙在丘壑佈置
不在雕繪瑣屑。
往往見人家園亭屋脊牆頭雕磚鏤瓦
非不窮極工巧
然未久即壞
壞後極難修葺
是何如樸素之為佳乎。
弟木山曰：予嘗悟作園亭與作光棍二法
園亭之善在多迴廊
光棍之惡在能結訟。
The essential thing in a garden with terraces is plan and composition
and not ornamental details. I have often seen homes which expended a great deal of effort on such carvings and ornamentations. These are difficult to keep in good condition and costly in repairs. Better have a simpler taste. [Younger brother] Mushan: It occurred to me that house gardens and crooks have something in common; garden homes achieve their effect by deceptive curving corridors
and crooks and cheats play the same game of hide-and-seek with the law. 房屋與家庭——之四藝花可以邀蝶
累石可以邀雲
栽松可以邀風
貯水可以邀萍
築台可以邀月
種蕉可以邀雨
植柳可以邀蟬。
（曹）秋岳曰：藏書可以邀友。
（崔）蓮峰曰：釀酒可以邀我。
（尤）艮齋曰：安得此賢主人。
慧珠曰：賢主人非心齋而誰乎。
永清曰：選詩可以邀謗。
天池曰：不仁可以邀富。
Planting flowers invites the butterflies
and in the same way rocks invite clouds
the pine invites winds
a water pond invites duckweed
a terrace may be said to invite the moon
bananas invite the rain
and willows invite cicadas. Chiuyo: A library attracts friends. Lienfeng: The brewing of wine attracts me. Kentsai: Where can we find such a host? [Miss] Hueichu: Shintsai is one. Yungching: Making an anthology of poetry invites criticism. Tienchih: A grasping nature invites riches. 房屋與家庭——之五梅邊之石宜古
松下之石宜拙
竹傍之石宜瘦
盆內之石宜巧。
Different types of rocks should be selected for different places: 「primitive」 ones should be placed with the plum tree
rugged
heavy ones near pines
slender slabs near bamboos
and delicate varieties in a flowerpot or tray. 房屋與家庭——之六一日之計種蕉
一歲之計種竹
十年之計種柳
百年之計種松。
星遠曰：千秋之計其著書乎？ 竹坡曰：百世之計種德。
In planting trees
so much depends on in how many years you want to see the results. For immediate results
choose bananas; planning for one year
choose bamboos
for ten years
willows
and for a hundred years
pine trees. Shingyuan: Planning for a thousand years
write books. Chupo: For a hundred generations
plant 」virtue」. 房屋與家庭——之七一恨書囊易蛀
二恨夏夜有蚊
三恨月台易漏
四恨菊葉多焦
五恨松多大蟻
六恨竹多落葉
七恨桂荷易謝
八恨薜蘿藏虺
九恨架花生刺
十恨河豚多毒。
菂庵曰：黃山松並無大蟻
可以不恨。
天外曰：予另有二恨
一曰才人無行
二曰佳人薄命。
There are ten kinds of worries or things to look out for: (1) Moths in book bags. (2) Mosquitoes on summer nights. (3) A leaky terrace. (4) Dry chrysanthemum leaves. (5) Big ants near pines. (6) Too many fallen leaves of bamboos. (7) Too quick wilting of lotus flowers. (8) Snakes near creepers. (9) Thorns on a trellis of flowers. (10) Being poisoned from eating globefish. Ti-an: There are no big ants near pines on the Yellow Mountain. Tienwai: I have two worries or regrets: first
that brilliant men have no character
and secondly that beautiful women often have tragic lives. 房屋與家庭——之八窗內人於窗紙上作字
吾於窗外觀之
極佳。
It is wonderful to see from the outside a man writing characters on window paper from the inside. 房屋與家庭——之九冰裂紋極雅
然宜瘦不宜肥
若以之作窗欄
殊不耐觀也。
Latticework is all right
but it should consist of fine lines. If lines are heavy
it would not look nice on windows. 房屋與家庭——之十養花膽瓶
其式之高低大小須與花相稱
而色之淺深濃淡又須與花相反。
竹坡曰：夫如此
有不甘去南枝而生香於几案之右者乎？名花心足矣。
（王）宓草曰：須知相反者正欲其相稱也。
The vases used for arranging flowers should be chosen so that their size and shape agree with the flowers but their dark or light shades of color contrast with them. Chupo: With such a regard for beauty
the flowers may be willing to part from their branches without regret. They will be satisfied with their new home. Mitsao: The contrast in shade is for the purpose of making the vase and the flowers look unified in effect. 房屋與家庭——之十一雖不善書
而筆硯不可不精；雖不業醫
而驗方不可不存；雖不工奕
而楸枰不可不備。
含徵曰：雖不善飲
而良醞不可不藏
此坡仙之所以為坡仙也。
Certain things must be provided in the home: good pens and ink stone
although the owner himself is not a calligraphist; a home book of medical recipes
although not a doctor; and a chessboard although he may not play. Hanchen: And a good cellar
although the owner may not drink. 房屋與家庭——之十二居城市中
當以畫幅當山水
以盆景當苑囿
以書籍當朋友。
A man living in the city must make scrolls of painting serve as a natural landscape
have flower arrangements in pots serve as a garden
and have books serve as his friends. 房屋與家庭——之十三如何是獨樂樂
曰鼓琴；如何是與人樂樂
曰弈棋；如何是與眾樂樂
曰馬吊。
（蔡）鉉升曰：與少樂樂
與眾樂樂
孰樂？曰不若與少。
To amuse oneself
play the chin
to amuse oneself with a friend
play chess
and to have general entertainment
play matiao [a game of cards
ancestor of mahjong]. Shuansheng: Rather enjoy a small party than a big one. 房屋與家庭——之十四宜於耳復宜於目者
彈琴也
吹蕭也；宜於耳不宜於目者
吹笙也
壓（ye）管也。
聖許曰：宜於目不宜於耳者
獅子吼之美婦人也。
Musical instruments that are good to listen to and to look at playing are the chin and the shiao [a flute]; those good to listen to
but not to look at playing are the sheng [small reed organ held close to the mouth] and the kuan [oboe-like instrument]. Shengshu: What is beautiful to look at but not to hear is the scolding and screaming from a beautiful young wife
