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| 작성자 | Seunbi Kim | 조회수 | 2511 | 등록일 | 2007-06-17 |
|---|---|---|---|---|---|
| 제목 | The Dialects of Confucius (堯曰第二十)한문->English | ||||
| 堯曰第二十 Yao Yueh, the Twentieth 20.1. 堯曰.. [咨! 爾舜! 天之曆數在爾躬, 允執其中! 四海困窮, 天祿永終。] 舜亦以命禹。 曰.. [予小子履, 敢用玄牡敢昭告于皇皇后帝: 有罪不敢赦, 帝臣不蔽, 簡在帝心! 朕躬有罪, 無以萬方; 萬方有罪, 罪在朕躬。] [周有大賚, 善人是富。] [雖有周親, 如仁人; 百姓有過, 在予一人。] 謹權量, 審法度, 修廢官, 四方之政行焉。興滅國, 繼絶世, 擧逸民, 天下之民歸心焉。 所重民、食、喪、祭。 寬則得重, 信則民任焉, 敏則有功, 公則說。 Yao said, “Oh! You, Shun, the destiny from the Heaven for the order of succession rests in your person. Sincerely hold fast the due Mean. If there is hardships and want within four seas, the revenue endowed from the Heaven will be ceased for all eternity.” Shun also bequeathed to Yu in the same way. {T’ang (湯) said,} “I, the child Li, venture to offer this black heifer, and to declare and report to Thee, O the Most Supreme Sovereign: I venture not to pardon those who have sinned (refers to 桀, the tyrannical emperor of the Shang dynasty and his aides who tyrannized people). I venture not to screen your (other) subjects from (being selected as the new emperor). The choice (of the new emperor) depends on your mind. If I, in my person, commit offenses, spare the people of the myriad regions. If the people in the myriad regions commit offenses, these offenses must rest on my person.” {The emperor, Wu, (武王) said,} “The Chau was blessed with many altruistic men.” “Although he (紂) has his near relatives, they are not equal to my virtuous men. If the people have faults, it is solely because of me.” He (武王) was diligent and careful about weights and measures, scrutinized the laws and systems, reinstated abandoned official posts, and everywhere government took its course. He revived states that had been extinguished, restored generation-lines that had been broken, called to office those who had to become private citizens, and the hearts of all the people under heaven turned towards him. What he considered as very important were people, food, mourning, and sacrificial offerings. By his generosity, he got support from people. By his sincerity, he made the people repose trust in him. By his quickness in action, he made great merit. By his impartiality, all were delighted. 20.2. 子張問於孔子曰.. [何如斯可以從政矣?] 子曰.. [尊五美, 屛四惡, 斯可以從政矣。] 子張曰.. [何謂五美?] 子曰.. [君子惠而不費, 勞而不怨, 欲而不貪, 泰而不驕, 威而不猛。] 子張曰.. [何謂惠而不費?] 子曰.. [因民之所利而利之, 斯不亦惠而不費乎? 擇可勞而勞之, 又誰怨? 欲仁而得仁, 又焉貪? 君子無衆寡, 無小大, 無敢慢, 斯不亦泰而不驕乎? 君子正其衣冠, 尊其瞻視, 儼然人望而畏之, 斯不亦威而不猛乎?] 子張曰.. [何謂四惡?] 子曰.. [不敎而殺謂之虐; 不戒視成謂之暴; 慢令致期謂之賊; 猶之與人也, 出納之吝, 謂之有司。] (猶之: 均之 Tsze-chang asked Confucius, saying, “In what way should a man act in order to employ himself in government?” The Ultimate Master replied, “Let him revere the five beautiful characteristics, and banish away the four bad things. By this way he may engage in government. Tsze-chang said, “What can be called ‘the five beautiful characteristics’?” The Ultimate Master said, “The gentleman is beneficent without great expenditure, toils without complaint, has desires without being greedy, composed without being arrogant, and awe-inspiring without being fierce.” Tsze-chang said, “What is meant by being beneficent without great expenditure?” The Ultimate Master said, “When he gives benefit to the people with the things that are beneficial to them; is not this being beneficent without great expenditure? When he chooses the projects that can be completed by putting a tolerable amount of labor and make the people work on those projects, who will complain? When he wishes to be benevolent and becomes benevolent, could it be greedy? Whether he has to do with many people or few, with things great or small, he does not dare to be disrespectful; is not this to be composed without any arrogance? He rights his clothes and headdress, and gazes ahead in a respectful posture so that, thus dignified, he is looked at with awe; is not this to be awe-inspiring without being fierce. Tsze-chang said, “What are meant by the four bad things?” The Ultimate Master said, “To put the people to death without teaching can be called cruelty. To judge whether a result meets the requirements that has not been set, can be called tyranny. To impose deadline wantonly can be called thievery. To be stingy in the procedure of receipt and disbursement when he gives pay and rewards, can be called officious.” 20.3. 子曰.. [不知命, 無以爲君子也; 不知禮, 無以立也; 不知言, 無以知人也。] The Ultimate Master said, “Without knowing the ordinances of Heaven, it is impossible to be a wise-virtuous man. Without knowing the rules of propriety, it is impossible to establish a stand. Without knowing words, it is impossible to know men.” ---------End of ‘The Dialects of Confucius’----------- | |||||
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The Dialects of Confucius (子張第十九)한문->English
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The Doctrine of the Mean 中庸 (16,17,18장) 한문->English
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