자유게시판
V > 어린이집 > 자유게시판
| 작성자 | Seunbi Kim | 조회수 | 1903 | 등록일 | 2007-11-04 |
|---|---|---|---|---|---|
| 제목 | Mencius 孟子(梁惠王: 6,7章)한문->English | ||||
| 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.” 梁惠王: 第七章 齊宣王問曰：“齊桓、晉文之事可得聞乎？” The king Xuan of Ch’i asked, saying, “May I be informed by you of the transactions of Huan of Ch’i, and Wen of Jin?” 孟子對曰：“仲尼之徒無道桓、文之事者，是以後世無傳焉。臣未之聞也。無以，則王乎？” (無以:不得已) Mencius replied, “There were none of the disciples of Zhung-ni who spoke about the affairs of Huan and Wen, and therefore they have not been transmitted to these after-ages. Your subordinate has not heard them. If I have to discuss, let it be about the king’s Way.” 曰：“德何如，則可以王矣？” The king said, “What virtue must be required to be a king?” 曰：“保民而王，莫之能禦也。” Mencius answered, “The king who takes care of the people; nothing cannot keep him from doing it.” 曰：“若寡人者，可以保民乎哉？” The king asked again, “Am I competent for taking care of the people ?” 曰：“可。” Mencius said, “Yes.” 曰：“何由知吾可也？” “How do you know that I am competent for that?” 曰：“臣聞之胡齕曰，王坐於堂上，有牽牛而過堂 下者，王見之，曰：‘牛何之？’對曰：‘將以釁鐘。’王曰：‘舍之！吾不忍其觳觫，若無罪而就死地。’對曰：‘然則廢釁鐘與？’曰：‘何可廢也？以羊易之！’不識有諸？” (胡齕:Subordinate of 齊宣王 “I heard the following incident from Hu Ho. He said, the king was sitting aloft in the hall, when a man appeared, leading an ox past the lower part of it. The king saw him, and asked, ‘Where is the ox going?’ The man replied, ‘We are going to consecrate a bell with its blood.’ The king said, ‘Let it go. I cannot bear its frightened appearance, as if it were an innocent person going to the place of death.’ The man answered, ‘Shall we then omit the consecration of the bell?’ The king said, ‘How can that be omitted? Change it for a sheep.’ I do not know whether this incident really occurred.” 曰：“有之。” The king replied, “It did,” 曰：“是心足以王矣。百姓皆以王為愛也，臣固知王之不忍也。” and then Mencius said, “The heart seen in this is sufficient to make you a good king. The people all supposed that your Majesty grudged the animal, but this subordinate knows surely, that it was your Majesty's not being able to bear the sight.” 王曰：“然。誠有百姓者。齊國雖褊小，吾何愛一牛？即不忍其觳觫，若無罪而就死地，故以羊易之也。” The king said, “You are right. Indeed, there are the people who think I am very stingy even with one ox. But though Qi be a small and narrow State, how should I grudge one ox? Indeed it was because I could not bear its frightened appearance, as if it were an innocent person going to the place of death, that therefore I changed it for a sheep.” 曰：“王無異於百姓之以王為愛也。以小易大，彼惡知之？王若隱其無罪而就死地，則牛羊何擇焉？” (隱:lament, deplore, grieve, feel pain) Mencius said, “Let not your Majesty deem it strange that the people should think you were grudging the animal. When you changed a large one for a small, how should they know the true reason? If you felt pained by its being led without guilt to the place of death, what was there to choose between an ox and a sheep?” 王笑曰：“是誠何心哉？我非愛其財。而易之以羊也，宜乎百姓之謂我愛也。” The king laughed and said, “What really was my mind in the matter? I did not grudge the expense of it. However, since I changed it for a sheep, it was reasonable for the people to say that I grudged it.” 曰：“無傷也，是乃仁術也，見牛未見羊也。君子之於禽獸也，見其生，不忍見其死；聞其聲，不忍食其肉。是以君子遠庖廚也。” “Don‘t be dispirited,” said Mencius. “Your conduct was an artifice of benevolence. You saw the ox, and had not seen the sheep. The superior man’s benevolence towards animals is as follows: having seen them alive, he cannot bear to see them die; having heard their dying cries, he cannot bear to eat their flesh. Therefore he keeps away from his slaughter-house and cook-room.” 王說曰：“《詩》云：‘他人有心，予忖度之。’ 夫子之謂也。夫我乃行之，反而求之，不得吾心。夫子言之，於我心有戚戚焉。此心之所以合於王者，何也？” The king was pleased, and said, “It is said in the Book of Poetry, ‘The things in the minds of others, we can figure out’ - this is what the Master said. I indeed did the thing, but when I turned my thoughts inward, and examined into it, I could not discover my own mind. You, Master, said my mind was compassionate. However, how this (compassionate) mind is in agreement with the king’s way?” 曰：“有復於王者曰：‘吾力足以舉百鈞，而不足以舉一羽；明足以察秋毫之末，而不見輿薪’ 則王許之乎？” (鈞:thirty 斤) Mencius replied, “Suppose a man were to make this statement to your Majesty: ‘My strength is sufficient to lift three thousand 근 (unit of weight, let it be ‘pound‘), but it is not sufficient to lift one feather; my eyesight is sharp enough to examine the point of an autumn hair, but I do not see a wagon-load of faggots;" would your Majesty allow what he said?' 曰：“否。” “No,” was the answer, “今恩足以及禽獸，而功不至於百姓者，獨何與？然則一羽之不舉，為不用力焉；輿薪之不見，為不用明焉，百姓之不見保，為不用恩焉。故王之不王，不為也，非不能也。” on which Mencius proceeded, “Now here is kindness sufficient to reach to animals, and no benefits are extended from it to the people. How can it be possible? The truth is, the feather is not lifted , because strength is not used; the wagon-load of firewood is not seen, because the eyesight is not used; and the people are not loved and protected, because kindness is not employed. Therefore your Majesty's not exercising the royal sway, is because you do not do it, not because you are not able to do it.” 曰：“不為者與不能者之形何以異？” The king asked, “ By what form one can differentiate ‘do not a thing’ from ‘is not able to do it’ ? 曰：“挾太山以超北海，語人曰‘我不能’，是誠不能也。為長者折枝，語人曰‘我不能’，是不為也，非不能也。故王之不王，非挾太山以超北海之類也；王之不王，是折枝之類也。老吾老，以及人 之老；幼吾幼，以及人之幼。天下可運於掌。《詩》云：‘刑于寡妻，至于兄弟，以御于家邦。’ 言舉斯心加諸彼而已。 故推恩足以保四海，不推恩無以保妻子。古之人所以大過人者無他焉，善推其所為而已矣。今恩足以及禽獸，而功不至於百姓者，獨何與？ (刑:法式 御:統治) Mencius replied, “In such a thing as taking the Tai mountain under your arm, and leaping over the north sea with it, if you say to people ‘I am not able to do it,’ that is a real case of not being able. In such a matter as breaking off a branch from a tree at the order of a superior, if you say to people ‘I am not able to do it,’ that is a case of not doing it, it is not a case of not being able to do it. Therefore your Majesty’s not exercising the king’s way, is not such a case as that of taking the Tai mountain under your arm, and leaping over the north sea with it. Your Majesty’s not exercising the king’s way is a case like that of breaking off a branch from a tree. Treat with the reverence due to age the elders in your own family, and extend such practice to the elders in the families of others; treat with the kindness due to youth the young in your own family, and extend such practice to the young in the families of others. Then, the whole world can be controlled as if it were in your palm. It is said in the Book of Poetry, ‘His way controlled his wife. It reached to his brothers, and his family of the State was governed by it.’ This sayings shows that by raising his own mind one can take care of others. Therefore the carrying out his kindness of heart by a prince will suffice for the love and protection of all within the four seas, and if he do not carry it out, he will not be able to protect his wife and children. The way in which the ancients came greatly to surpass other men, was no other but this - simply that they knew well how to carry out, so as to affect others, what they themselves did. Now your kindness is sufficient to reach to animals, and no benefits are extended from it to reach the people. Such exceptional thing is possible? 權，然後知輕重；度，然後知長短。物皆然，心為甚。王請度之！抑王興甲兵，危士臣，構怨於諸侯，然後快於心與？” (權:枰錘, 度:丈尺) “By weighing, we know what things are light, and what heavy. By measuring, we know what things are long, and what short. To all things such principle is applicable, especially, to the mind. I beg your Majesty to investigate your mind. You collect your equipments of war, endanger your soldiers and officers, and consolidate the resentment of the other princes - do these things cause you pleasure in your mind?” 王曰：“否。吾何快於是？將以求吾所大欲也。” The king replied, “No. How should I derive pleasure from these things? My intention is to seek for what I greatly desire.” 曰：“王之所大欲可得聞與？”王笑而不言。 Mencius said, “May I hear from you what it is that you greatly desire?” The king laughed and did not speak. 曰：“為肥甘不足於口與？輕煖不足於體與？抑為采色不足視於目與？聲音不足聽於耳與？便嬖不足使令於前與？王之諸臣皆足以供之，而王豈為是哉？” (便嬖:怜悧寵幸之人) Mencius resumed, “Are you led to desire it, because you have not enough of rich and sweet food for your mouth? Or because you have not enough of light and warm clothing for your body? Or because you have not enough of beautifully colored objects to delight your eyes? Or because you have not voices and tones enough to please your ears? Or because you have not enough of smart attendants and favorites to stand before you and receive your orders? Your Majesty's various officers are sufficient to supply you with those things. How can your Majesty be led to entertain such a desire on account of them?” 曰：“否。吾不為是也。” “No,” said the king; “my desire is not on account of them.” 曰：“然則王之所大欲可知已。欲辟土地，朝秦楚，蒞中國而撫四夷也。以若所為求若所欲，猶緣木而求魚也。” (辟:開璧, 蒞:居上臨下) Mencius added, “Then, what your Majesty greatly desires may be known. You wish to enlarge your territories, to have Qin and Chu wait at your court, to rule the Middle Kingdom, and to pacify the four barbarous tribes (that surround the Middle Kingdom). But doing what you do to seek for what you desire is like climbing a tree to seek for fish.” 王曰：“若是其甚與？” The king said, “Is it so bad as that?” 曰：“殆有甚焉。緣木求魚，雖不得魚，無後災。 以若所為，求若所欲，盡心力而為之，後必有災。” “It is even worse,” was the reply. “If you climb a tree to seek for fish, although you do not get the fish, you will not suffer any subsequent calamity. But doing what you do to seek for what you desire, doing it moreover with all your heart, you will assuredly afterwards meet with calamities.” 曰：“可得聞與？” The king asked, “May I hear from you the proof of that?” 曰：“鄒人與楚人戰，則王以為孰勝？” Mencius said, “If the people of Tsâu should fight with the people of Chu, which of them does your Majesty think would win?” 曰：“楚人勝。” “The people of Chu would win.” 曰：“然則小固不可以敵大，寡固不可以敵眾，弱固不可以敵彊。海內之地方千里者九，齊集有其一。以一服八，何以異於鄒敵楚哉。 蓋亦反其本矣。 今王發政施仁。 使天下仕者。 皆欲立於王之朝。 耕者。皆欲耕於王之野。 商賈。皆欲藏於王之市。 行旅。 皆欲出於王之塗。 天下之欲疾其君者。皆欲赴愬於王。 其若是， 孰能禦之？” If so, it is certain that a small country cannot contend with a great, that few cannot contend with many, that the weak cannot contend with the strong. The territory within the four seas embraces nine divisions, each of a thousand li square. All Ch’i together is merely one of them. If with one part you try to subdue the other eight, what is the difference between that and Zou's contending with Chu? Roughly speaking, these are the actions contrary to the original intention. Now if your Majesty will institute a government whose action shall be benevolent, this will cause all the officers in the kingdom to wish to stand in your Majesty's court, and all the farmers to wish to plough in your Majesty's fields, and all the merchants, both traveling and stationary, to wish to store their goods in your Majesty's market-places, and all traveling strangers to wish to make their tours on your Majesty's roads, and all throughout the kingdom who feel aggrieved by their rulers to wish to come and complain to your Majesty. And when they are so bent, who will be able to keep them back?” 王曰：“吾惛，不能進於是矣。願夫子輔吾志，明以教我。我雖不敏，請嘗試之。” The king said, “I am stupid, and not able to advance to this. I wish you, my Master, to assist my intentions. Teach me clearly; although I am not smart, I will try to test your instructions.” 曰：“無恆產而有恆心者，惟士為能。若民，則無恆產，因無恆心。苟無恆心，放辟，邪侈，無不為已。及陷於罪，然後從而刑之，是罔民也。焉有仁人在位，罔民而可為也？是故明君制民之產，必使仰足以事父母，俯足以畜妻子，樂歲終身飽，凶年免於死亡。然後驅而之善，故民之從之也輕。今也制民之產，仰不足以事父母， 俯不足以畜妻子，樂歲終身苦，凶年不免於死亡。此惟救死而恐不贍，奚暇治禮義哉？王欲行之，則盍反其本矣。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，八口之家可以無飢矣； 謹庠序之教，申之以孝悌之義，頒白者不負戴於道路矣。老者衣帛食肉，黎民不飢不寒，然而不王者， 未之有也。” Mencius replied, “They are only men of education, who, without a certain livelihood, are able to maintain a fixed heart. As to the people, if they have not a certain livelihood, it follows that they will not have a fixed heart. And if they have not a fixed heart, there is nothing which they will not do, in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they thus have been involved in crime, to follow them up and punish them - this is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man? Therefore an intelligent ruler will regulate the livelihood of the people, so as to make sure that, for those above them, they shall have sufficient wherewith to serve their parents, and, for those below them, sufficient wherewith to support their wives and children; that in good years they shall always be abundantly satisfied, and that in bad years they shall escape the danger of perishing. After this he may urge them, and they will proceed to what is good, for in this case the people will follow after it with ease. Now, the livelihood of the people is so regulated, that, above, they have not sufficient wherewith to serve their parents, and, below, they have not sufficient wherewith to support their wives and children. Notwithstanding good years, their lives are continually embittered, and, in bad years, they do not escape perishing. In such circumstances they only try to save themselves from death, and are afraid they will not succeed. What leisure have they to cultivate propriety and righteousness? How does what your Majesty wishes to do become contrary to the original intention? Let mulberry-trees be planted about the homesteads with their five mâu, and persons of fifty years may be clothed with silk. In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years may eat flesh. Let there not be taken away the time that is proper for the cultivation of the farm with its hundred mâu, and the family of eight mouths that is supported by it shall not suffer from hunger. Let careful attention be paid to education in schools, the inculcation in it especially of the filial and fraternal duties, and grey-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads. It never has been that the ruler of a State where such results were seen, the old wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold, did not attain to the royal dignity.” | |||||
| 첨부파일 | 등록된 첨부파일이 없습니다. | ||||
 다음글 |
Mencius 孟子 (梁惠王上: 1-5 장)한문->English
|
||||
 이전글 |
Mencius 孟子(梁惠王 下 1,2,3,4장)한문->English
|
||||
