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| 작성자 | Seunbi Kim | 조회수 | 1632 | 등록일 | 2007-11-22 |
|---|---|---|---|---|---|
| 제목 | Mencius 孟子(梁惠王 下 1,2,3,4장)한문->English | ||||
| 梁惠王 下 第一章 莊暴見孟子，曰：“暴見於王，王語暴以好樂，暴未有以對也。” 曰：“好樂何如？” (莊暴: Minister of 齊宣王) Zhuang Bao, seeing Mencius, said to him, “I had an interview with the king. His Majesty told me that he loved music, and I was not prepared with anything to reply to him. What is concerned with the love of music?” 孟子曰：“王之好樂甚，則齊國其庶幾乎！” (庶幾:seems to be so. 그런것같이 보인다 ) Mencius replied, “The king loves music very much. Then do the people of Ch’i seem to do so!” 他日，見於王曰：“王嘗語莊子以好樂，有諸？”王變乎色，曰：“寡人非能好先王之樂也，直好世俗之樂耳。” Another day, Mencius, having an interview with the king, said, “Your Majesty, I have heard, told the officer Zhuang, that you love music - was it so?” The king changed color, and said, “I am unable to love the music of the ancient sovereigns; I only love the present popular music.” 曰：“王之好樂甚，則齊其庶幾乎！今之樂猶古之樂也。”曰：“可得聞與？” Mencius said, “Your Majesty’s love of music is intense. Then, do the people Ch’i seem so! The music of the present day is just like the music of the old.” The king said, “May I hear from you about that?” 曰：“獨樂樂，與人樂樂，孰樂？”曰：“不若與人。” Mencius asked, “Which is the more pleasant - to enjoy music by yourself alone, or to enjoy it with others?” “It is not good as enjoying with others,” was the reply. 曰：“與少樂樂，與眾樂樂，孰樂？”曰：“不若與眾。” “And which is the more pleasant - to enjoy music with a few, or to enjoy it with many?” “It (=enjoying with a few) is inferior to enjoying with many.” “臣請為王言樂：今王鼓樂於此，百姓聞王鐘鼓之聲，管籥之音，舉疾首蹙頞而相告曰：‘吾王之好鼓樂，夫何使我至於此極也？父子不相見，兄弟妻子離散。’今王田獵於此，百姓聞王車馬之音，見羽旄之美，舉疾首蹙頞而相告曰：‘吾王之好田獵，夫何使我至於此極也？父子不相見，兄弟妻子離散。’此無他，不與民同樂也。” (管: musical equipment made with bamboo. 籥: musical equipment similar to 管. 羽:깃발위에 매단 꿩꼬리. 旄:깃발위에 단 소꼬리 ) Mencius proceeded, “Your subordinate begs to explain what I have said about music to your Majesty. Now, your Majesty is playing music here. The people hear the noise of your bells and drums, and the notes of your fifes and pipes, and they all, with aching heads, knit their brows, and say to one another, ‘That’s how our king likes his music. But why does he reduce us to this extremity of distress? Fathers and sons cannot see one another. Elder brothers and younger brothers, wives and children, are separated and scattered abroad.’ Now, your Majesty is hunting here. The people hear the noise of your carriages and horses, and see the beauty of your plumes and streamers, and they all, with aching heads, knit their brows, and say to one another, "That’s how our king likes his hunting! But why does he reduce us to this extremity of distress? Fathers and sons cannot see one another. Elder brothers and younger brothers, wives and children, are separated and scattered abroad.’ Their feeling thus is from no other reason but that you do not allow the people to have pleasure as well as yourself. “今王鼓樂於此，百姓聞王鐘鼓之聲，管籥之音，舉欣欣然有喜色而相告曰：‘吾王庶幾無疾病與？何以能鼓樂也？’今王田獵於此，百姓聞王車馬之音，見羽旄之美，舉欣欣然有喜色而相告曰‘吾王庶幾無疾病與？何以能田獵也？’此無他，與民同樂也。今王與百姓同樂， 則王矣。” “Now, your Majesty is playing music here. The people hear the noise of your bells and drums, and the notes of your fifes and pipes, and they all, delighted, and with joyful looks, say to one another, "Our king seems to be free from all sickness! If he were not, how could he enjoy this music?’ Now, your Majesty is hunting here. The people hear the noise of your carriages and horses, and see the beauty of your plumes and streamers, and they all, delighted, and with joyful looks, say to one another, ‘Our king seems to be free from all sickness! If he were not, how could he enjoy this hunting?’ Their feeling thus is from no other reason but that you cause them to have their pleasure as you have yours. If your Majesty now will make pleasure a thing common to the people and yourself, the royal sway awaits you.” 梁惠王 下:第二章 齊宣王問曰：“文王之囿方七十里，有諸？” The king Hsuan of Ch’i asked, “Was it so, that the park of king Wen contained seventy square li?” 孟子對曰：“於傳有之。” Mencius replied, “It is so in the records.” 曰：“若是其大乎？” “Was it so large as that?” exclaimed the king. 曰：“民猶以為小也。” “The people,” said Mencius, “still looked on it as small.” 曰：“寡人之囿方四十里，民猶以為大，何也？” The king added, “My park contains only forty square li, and the people still look on it as large. How is this?” 曰：“文王之囿方七十里，芻蕘者往焉，雉兔者往焉，與民同之。民以為小，不亦宜乎？臣始至於境，問國之大禁，然後敢入。 臣聞郊關之內 有囿方四十里， 殺其麋鹿者如殺人之罪。則是方四十里，為阱於國中。民以為大，不亦宜乎？” (芻蕘者:나무가지 줍고 나무베는 나무꾼, 雉兔者:토끼잡는 사냥꾼) “The park of king Wen,” was the reply, “contained seventy square li, but the grass-cutters and fuel-gatherers had the privilege of entrance into it; so also had the catchers of pheasants and hares. He shared it with the people. Is it unreasonable that the people looked on it as small? When I first arrived at the borders of your kingdom, I inquired about the great prohibitory regulations, before I would venture to enter it; and I heard, that inside the barrier-gates there was a park of forty square lî, and that he who killed a deer in it, was held guilty of the same crime as if he had killed a man. Thus those forty square lî are a pitfall in the middle of the kingdom. Is it not with reason that the people look on it as large?” 梁惠王下: 第三章 齊宣王問曰：“交鄰國有道乎？” The king Hsuan of Ch’i asked, saying, “Is there any way to hold intercourse with neighboring kingdoms?” 孟子對曰：“有。惟仁者為能以大事小，是故湯事葛，文王事昆夷；惟智者為能以小事大，故大王事獯鬻，句踐事吳。以大事小者，樂天者也；以小事大者，畏天者也。樂天者保天下，畏天者保其國。 《詩》云：‘畏天之威，于時保之。’” (獯鬻:漢代에서 흉노라고 불리었음) Mencius replied, “There is. But only wise-virtuous princes are able, with a great country, to serve a small one. For examples, we can cite that Tang served Go, and king Wen served the Kun barbarians. Only wise prince are able, with a small country, to serve a large one - as the king Tai served the Xun Yu, and Gou Jian served Wu. He who with a great State serves a small one, follows the Heaven’s way. He who with a small State serves a large one, does not go against the Heaven’s way. He who follows the Heaven’s way, can keep all under Heaven secure and peaceful. He who does not go against the Heaven’s way, will keep his own kingdom secure and peaceful. It is said in the Book of Poetry, I fear Heaven’s awesomeness. And will thus preserve its favoring decree. 王曰：“大哉言矣！寡人有疾，寡人好勇。” The king said, “A great saying! But I have an infirmity - I love valor.” 對曰：“王請無好小勇。夫撫劍疾視曰，‘彼惡敢當我哉’！此匹夫之勇，敵一人者也。王請大之！ 《詩》云：‘王赫斯怒，爰整其旅，以遏徂莒，以篤周祜， 對于天下。’ 此文王之勇也。文王一怒而安天下之民。 《書》曰：‘天降下民，作之君，作之師。惟曰其助上帝，寵之四方。有罪無罪，惟我在，天下曷敢有越厥志？’ 一人衡行於天下，武王恥之。此武王之勇也。而武王亦一怒而安天下之民。今王亦一怒而安天下之民，民惟恐王之不好勇也。” (徂:去. 莒:兵旅. 周祜:周代의 社稷. 厥志:다른志願. 一人衡行: 一人은 商의 紂를 말하고 衡行은 橫行) “I beg your Majesty,” was the reply, “not to love small valor. If a man strokes his sword, looks fiercely, and says, ‘How dare he withstand me?’ - this is the valor of a common man, who can be the opponent only of a single individual. I beg your Majesty to greaten it. It is said in the Book of Poetry, The king blazed with anger, And he marshaled his hosts, To stop the march to Chu, To consolidate the prosperity of Zhou, To meet the expectations of the nation. This was the valor of king Wen. King Wen, in one burst of his anger, gave repose to all the people of the kingdom. In the Book of History it is said, Heaven having produced the inferior people, made for them rulers and teachers, with the purpose that they should be assisting to Supreme Heaven, and therefore distinguished them throughout the four quarters of the land. Whoever are offenders, and whoever are innocent, here am I to deal with them. In this world, is there any other intention which surpasses this one? There was one man (=紂王) pursuing a violent and disorderly course in the kingdom, and king Wu was ashamed of it. This was the valor of king Wu. He also, by one display of his anger, gave repose to all the people of the kingdom. Let now your Majesty also, in one burst of anger, give repose to all the people of the kingdom. The people are only afraid that your Majesty does not love valor” 梁惠王下: 第四章 齊宣王見孟子於雪宮。王曰：“賢者亦有此樂乎？” (雪宮:제선왕의 別館) The king Hsuan of Ch’i had an interview with Mencius in the Snow palace, and said to him, “Do men of talents and worth likewise find pleasure in these things?” 孟子對曰：“有。人不得，則非其上矣。不得而非其上者，非也；為民上而不與民同樂者，亦非也。樂民之樂者，民亦樂其樂；憂民之憂者，民亦憂其憂。樂以天下，憂以天下，然而不王者，未之有也。 Mencius replied, “They do; and if people generally are not able to enjoy themselves, they condemn their superiors. For them, when they cannot enjoy themselves, to condemn their superiors is wrong, but when the superiors of the people do not make enjoyment a thing common to the people and themselves, they also do wrong. When a ruler rejoices in the joy of his people, they also rejoice in his joy; when he grieves at the sorrow of his people, they also grieve at his sorrow. Enjoy together what all the people under the heaven enjoy and grieve together what all the people under the heaven grieve--there has never been that a king has been unworthy of a king even though he has done such. “昔者齊景公問於晏子曰：‘吾欲觀於轉附、朝撫，遵海而南，放于琅邪。吾何脩而可以比於先王觀也?” (轉附、朝撫:산 이름. 琅邪: 산 이름) “Formerly, the duke Ching of Ch’i asked the minister Yan, saying, ‘I wish to go on a tour to see Zhuan Fu, and Chao Wu, and then to arrive Liang Xie by traveling southward along the shore. What shall I practice in order that my tour may be fit to be compared with the visits of inspection made by the ancient sovereigns?’ 晏子對曰：‘善哉問也！天子適諸侯曰巡狩，巡狩者巡所守也；諸侯朝於天子曰述職，述職者述所職也。無非事者。春省耕而補不足，秋省斂而助不給。 “The minister Yan replied, ‘An excellent inquiry! When the Son of Heaven visited the princes, it was called a tour of inspection, that is, a tour of inspection is to survey each area where each prince takes care. When the princes attended at the court of the Son of Heaven, it was called a report of office, that is, they reported their official responsibilities. Thus, neither of the proceedings was without a purpose. And moreover, in the spring they examined the plough, and supplied any deficiency of seed; in the autumn they examined the reaping, and supplied any deficiency of yield. 夏諺曰：‘王不遊，吾何以休？吾王不豫，吾何以助？ 一遊一豫，為諸侯度。 今也不然：師行而糧食，飢者弗食，勞者弗息。 睊睊胥讒，民乃作慝。方命虐民，飲食若流。流連荒亡，為諸侯憂。從流下而忘反謂之流，從流上而忘反謂之連，從獸無厭謂之荒，樂酒無厭謂之亡。先王無流連之樂，荒亡之行。惟君所行也。’ 景公說，大戒於國，出舍於郊。於是始興發補不足。召大師曰：‘為我作君臣相說之樂！’蓋徵招角招是也。其詩曰：‘畜君何尤？’畜君者，好君也。” There is the saying of the Hsia dynasty-- If our king do not take his ramble, how can we take a rest? If our king do not take his amusement, how can we be helped? That ramble, and that amusement, were a routine of the princes. Now, the state of things is different. A host marches in attendance on the ruler, and stores of provisions are consumed. The hungry cannot eat and there is no rest for those who are called to toil. Maledictions are uttered by one to another with eyes askance, and the people bear grudges against others. Thus the royal ordinances are violated, and the people are oppressed, and the supplies of food and drink are wasted like water flow away. Amusement in boat riding (流, 連), hunting (荒), and drinking ( 亡) become the evil of the dukes. Descending along with the current, and forgetting to return, is what I call yielding to it. Boat-riding to the upper stream and forgetting to return, is what I call 連. Hunting games without satiety is what I call being wild. Delighting in wine without satiety is what I call being lost. The ancient sovereigns had no pleasures to which they gave themselves as on the flowing stream; no doings which might be so characterized as wild and lost. It is for you, my prince, to pursue your course.’ The duke Ching was pleased. He issued a proclamation throughout his State, and went out and occupied a shed in the borders. From that time he began to open his granaries to supply the wants of the people, and calling the Grand music-master, he said to him ‘Make for me music to suit a prince and his minister pleased with each other.’ And it was then that the Zheng Zhao and Jiao Zhao were made, in the words to which it was said, ‘Is it a fault to restrain one's prince?’ He who restrains his prince loves his prince” | |||||
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Mencius 孟子(梁惠王: 6,7章)한문->English
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땡중 씨다발이들의 護國佛敎觀
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