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| 작성자 | Seunbi Kim | 조회수 | 1909 | 등록일 | 2007-10-09 |
|---|---|---|---|---|---|
| 제목 | Mencius 孟子 (梁惠王上: 1-5 장)한문->English | ||||
| Mencius 孟子 (梁惠王: 第一章)한문->English 孟子見梁惠王。 Mencius went to see king Hui of Liang. 王曰，“叟，不遠千里而來，亦將有以利吾國乎？” (叟: 노인을 부르는 말) The King said, “Venerable sir, since you have considered a thousand li distant not so far as to come here, may I presume that you are going to profit my kingdom? 孟子對曰，“王何必曰利？亦有仁義而已矣。” Mencius replied, “Why must your Majesty mention ‘profit’? There are also wise-benevolence (jen) and righteousness that must be considered. “王曰：『何以利吾國？』大夫曰：『何以利吾家？』 士庶人曰：『何以利吾身？』上下交征利而國危矣！ 萬乘之國弒其君者，必千乘之家﹔千乘之國，弒其君者，必百乘之家。 萬取千焉，千取百焉，不為不多矣﹔苟為後義而先利，不奪不饜。” “If the king says, ‘What is to be done to profit my kingdom?’, the great ministers will say, ‘What is to be done to profit our families?’ and the low-rank officers and the common people will say, ‘What is to be done to profit ourselves?’ Superiors and inferiors compete each other to make profit for themselves, and the kingdom will be jeopardized. In the kingdom of ten thousand chariots, the murderer of the sovereign shall be the chief of a family of a thousand chariots. In the kingdom of a thousand chariots, the murderer of the ruler shall be the chief of a family of a hundred chariots. To have a thousand in ten thousand, and a hundred in a thousand cannot be said to have a not -large portion. But if righteousness be put behind, and profit be put ahead, they will not be satisfied without snatching all. “未有仁而遺其親者也，未有義而後其君者也。” “王亦曰仁義而已矣，何必曰利？” “There never has been a wise-benevolent man who discarded his parents. There never has been a righteous man who put his sovereign as an object of posterior consideration. Your Majesty also should have said, ‘Wise-benevolence and righteousness, these are my only themes.’ Why must you mention ‘profit’?” 梁惠王章句上﹒第二章 孟子見梁惠王。王立于沼上，顧鴻鴈麋鹿，曰：“賢者亦樂此乎？” (鴈=雁) Mencius saw King Hui of Liang. The King stood by a pond, looked about at large and small geese and large and small deer, and said, “Do the wise-benevolent find pleasure in these things?” 孟子對曰：“賢者而後樂此，不賢者雖有此，不樂也。” Mencius replied, “Being wise-benevolence, they have pleasure in these things. If they are not wise-benevolence, though they have these things, they do not find pleasure. “詩云：『經始靈台，經之營之﹔庶民攻之，不日成之﹔經始勿亟，庶民子來。 王在靈囿，麀鹿攸伏，麀鹿濯濯，白鳥鶴鶴。王在靈沼，於牣魚躍。』 (靈臺:周文王臺. 攻:建造) ‘It is said in the Book of Poetry, He envisioned and commenced to build his marvelous tower; He envisioned and administered it. The common people built it, And less than a day completed it. When envisioned and began it, he said to them, “Be not so hurry.” But the common came as if they had been his children. When the king was in his marvelous zoo, The does composedly laid flat on the ground; They got so fat, And the white birds were whitely glistening. When the king was by his marvelous pond, It was full with fishes leaping here and there. “King Wan used the labor of his people to make his tower and his pond, and yet the people rejoiced to do work, calling the tower, ‘the marvelous tower,’ calling ‘the pond, the marvelous pond,’ and rejoicing that he had his large deer, ordinary deer, fishes, and turtles. The ancients caused the people to have pleasure as well as themselves, and therefore they could enjoy it. 《湯誓》曰：‘時日害喪？予及女偕亡。’ 民欲與之偕亡，雖有臺池鳥獸，豈能獨樂哉？” (時日: 夏의 폭군 桀당시의 桀을 의미한다. 害=何不解. 女=汝) “In the Declaration of T’ang it is said, “O, sun, when will you die out? We will die together with you. The people wished for Chieh’s death, even if they should die with him. Although he (걸) had tower, pond, birds, and beasts, how could he have pleasure alone? 梁惠王: 第三章 梁惠王曰：“寡人之於國也，盡心焉耳矣。河內凶，則移其民於河東，移其粟於河內。河東凶亦然。察鄰國之政，無如寡人之用心者。鄰國之民不加少，寡人之民不加多，何也？” King Hui of Liang said, “I, the humble king of this nation, has dedicated myself for the kingdom. When HaNae ( the inside of the river) was in famine, I removed (as many of ) the people (as I can) to HaDong (the east of the river), and conveyed grain to HaNae. When HaDong was in famine, I did the like too. On examining the government of the neighboring kingdoms, I do not find any ruler who exerts his mind as this humble king does. And yet the people of the neighboring kingdoms do not decrease, nor do my people increase. How is it? 孟子對曰：“王好戰，請以戰喻。填然鼓之，兵刃既接，棄甲曳兵而走。或百步而後止，或五十步而後止。以五十步笑百步，則何如？” Mencius replied, “Your majesty is fond of war. So I would like to illustrate by analogy with war. The soldiers charge to the sound of the drums and make close fighting. The soldiers on one side throw away their armors, desert from their formations, and run. Some run a hundred paces and stop, while some other run fifty paces and stop. What would you think if those who run fifty paces were to laugh at those who run a hundred paces. 曰：“不可，直不百步耳，是亦走也。” The king said, “They should not do so. Though they did not run a hundred paces, yet they also run away.” 曰：“王如知此，則無望民之多於鄰國也。 (Mencius) said, “Since your Majesty knows this, you need not hope that your people will become more numerous than those of the neighboring kingdoms. 不違農時，穀不可勝食也；數罟不入洿池，魚鱉不可勝食也；斧斤以時入山林，材木不可勝用也。穀與魚鱉不可勝食，材木不可勝用，是使民養生喪死無憾也。養生喪死無憾，王道之始也。 “If to do farming on time is not violated, the grain will never be less than can be eaten. If close nets are not allowed to enter the pools and ponds, the fishes and turtles will never be less than can be eaten. If the axes and bills enter the hills and forests at the proper time, the wood will never be less than can be used. When the grain and fishes and turtles are not less than can be eaten, and there is more wood than can be used, this enables the people nourish their living and mourn their dead without any regret against any. To let the people nourish their living and mourn their dead without any regret against any is the first step of the king’s Way. 五畝之宅，樹之以桑，五十者可以衣帛矣；雞豚狗彘之畜，無失其時，七十者可以食肉矣；百畝之田，勿奪其時，數口之家可以無飢矣；謹庠序之教，申之以孝悌之養，頒白者不負戴於道路矣。七十者衣帛食肉，黎民不飢不寒，然而不王者，未之有也。 (夏시대에는 향교를 庠라불렀고 周시대에는 序라불렀다. 頒白: 반은 희고 반은 검은 머리) If mulberry trees be planted about the homesteads with field of five mu, then persons of fifty years can be clothed with silk. If chickens, pigs, dogs, and swine are bred on time, then persons of seventy can eat meat. If the field of a hundred mu is farmed without its cultivation time being taken away, the family of several mouths (that is supported by it ) shall not suffer from hunger. If sincere school education is practiced, especially the filial and fraternal duties are emphasized, grey-haired men will not be seen upon, carrying burdens on their backs or on their heads. the roads. It never has been for a ruler to be not a true king notwithstanding that persons of seventy wear silk and eat meat, and the black-haired people do not suffer from hunger or cold. 狗彘食人食而不知檢，塗有餓莩而不知發；人死，則曰：‘非我也，歲也。’是何異於刺人而殺之，曰：‘非我也，兵也。’王無罪歲，斯天下之民至焉。” “Your dogs and swine eat the food of men, and you do not know this to be forbidden. There are people who are hungry or dying from starving on the roads, and you do not issue any measure to prevent it. When people die, you say ‘It is not owing to me; it is owing to the year.’ In what does this differ from stabbing a man and killing him, and then saying, ‘It was not I; it was the weapon?’ If your Majesty do not lay the blame on the year, then this will cause the people under the heaven to come to you.” 梁惠王 : 第四章 梁惠王曰：“寡人願安承教。” King Hui of Liang said, “I wish amiably to receive your instructions.” 孟子對曰：“殺人以梃與刃，有以異乎？” Mencius replied, “Is there any difference between killing a man with a bat and with a sword ?” 曰：“無以異也。” The king said, “There is no difference!” “以刃與政，有以異乎？” ' “Is there any difference between doing it with a sword and with governing?” 曰：“無以異也。” “There is no difference,” was the reply. 曰：“庖有肥肉，廄有肥馬，民有飢色，野有餓莩，此率獸而食人也。獸相食，且人惡之。為民父母，行政不免於率獸而食人。惡在其為民父母也？ 仲尼曰：‘始作俑者，其無後乎！’ 為其象人而用之也。如之何其使斯民飢而死也？” Mencius then said, “In your kitchen there is fat meat; in your stables there are fat horses. But your people have the look of hunger, and on the wilds there are those who had starved to death. This is leading on beasts to devour men. Beasts devour one another, and men hate them for doing so. When a ruler, being the parent of his people, administers his government so as to be not immune from a charge to lead on beasts to devour men, where is his responsibility to be parental to his people? Zhong Ni said, ‘Do the people not follow the man who first made human images?’ Yes, the people make the human images, and use them. But, what shall the people think of him who causes his people to die of hunger?” 梁惠王: 第五章 梁惠王曰：“晉國，天下莫強焉，叟之所知也。 及寡人之身，東敗於齊，長子死焉；西喪地於秦七百里；南辱於楚。寡人恥之，願比死者一洒之，如之何則可？” King Hui of Liang said, “There was not a state stronger than Jin, as you, venerable Sir, know. As the effects which this fact has particularly affected me, I can cite: on the east we have been defeated by Qi, and then my eldest son perished; on the west we have lost seven hundred li of territory to Qin; and on the south we have been humiliated by Chu. I have been such disgraced, and even if I die for it, I wish to wipe out this shame. What should I do to accomplish this?' 孟子對曰：“地方百里而可以王。王如施仁政於民，省刑罰，薄稅斂，深耕易耨。壯者以暇日修其孝悌忠信，入以事其父兄，出以事其長上，可使制梃以撻秦楚之堅甲利兵矣。彼奪其民時，使不得耕耨以養其父母，父母凍餓，兄弟妻子離散。彼陷溺其民，王往而征之，夫誰與王敵？故曰：‘仁者無敵。’ 王請勿疑！” Mencius replied, “With a territory of only a hundred li square, one can lord as a king. Your Majesty should bestow benevolent governing to the people, be discreet in the use of punishments and fines, make the taxes and levies light, and make the people to plough deep and weed regularly. Let the strong-bodied, during their days of leisure, cultivate their filial piety, fraternal respectfulness, sincerity, and truthfulness, serving thereby, at home, their fathers and elder brothers, and, abroad, their elders and superiors. Then, you will have a people who can dominate over the troops of Qin and Chu with strong armors and sharp weapons even if they flog with sticks. The rulers of those States rob their people of their time, so that they cannot plough and weed their fields, in order to support their parents. Their parents suffer from cold and hunger. Brothers, wives, and children are separated and scattered abroad. Those rulers, as it were, drive their people into pit-falls, or drown them. Your Majesty will go to punish them. In such a case, who will oppose your Majesty? There is a saying which illustrates this reasoning: ‘The benevolent has no enemy.’ I beg your Majesty not to doubt what I say.” 梁惠王: 第六章 孟子見梁襄王。出，語人曰：“望之不似人君，就之而不見所畏焉。卒然問曰：‘天下惡乎定？’吾對曰：‘定于一。’ (梁襄王: Son of King Hui of Liang) Mencius went to see the king Xiang of Liang. On coming out from the interview, he said to some persons, “When I looked at him from a distance, he did not appear like a sovereign; when I drew near to him, I saw nothing venerable about him. Abruptly he asked me, ‘How can all under the heaven be subdued?’ I replied, ‘It will be subdued by being united into one.’” ‘孰能一之？’對曰：‘不嗜殺人者能一之。’ “Who can so unite it?” I replied, “He who has no pleasure in killing men can so unite it.” ‘孰能與之？’對曰：‘天下莫不與也。王知夫苗乎？七八月之間旱，則苗槁矣。天油然作雲，沛然下雨，則苗浡然興之矣。其如是，孰能禦之？今夫天下之人牧，未有不嗜殺人者也，如有不嗜殺人者，則天下之民皆引領而望之矣。誠如是也，民歸之，由水之就下，沛然誰能禦之？’” ‘Who can give it to him?’ I replied, “All the people under the heaven cannot but give it to him. Does your Majesty understand how to grow the plant? During the seventh and eighth months, when drought prevails, the plants become dry. Then the clouds appear as if they gush out in the heaven, they send down rain in torrents, and the plants luxuriantly spring from the ground. When it does so, who can keep it back? Now among the shepherds of men throughout the nation, there is not one who does not find pleasure in killing men. If there were one who did not find pleasure in killing men, all the people in the nation would expect him to lead them . Such being indeed the case, the people would flock to him, as water flows downwards in torrents, which no one can repress.” | |||||
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