자유게시판
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| 작성자 | Seunbi Kim | 조회수 | 2145 | 등록일 | 2007-12-11 |
|---|---|---|---|---|---|
| 제목 | Mencius 孟자 (梁惠王下5-8장)한문->English | ||||
| 梁惠王 下 第五章 齊宣王問曰：“人皆謂我毀明堂。毀諸？已乎？” (明堂:周의 천자가 동쪽으로 巡狩할때 諸侯등의 朝會를 받았든 집인데 山東의 泰山밑에 있었다) The king Hsuan of Ch’i said, “People all tell me to pull down and remove the Brightening Hall. Shall I pull it down, or leave off such intention?” 孟子對曰：“夫明堂者，王者之堂也。王欲行王政，則勿毀之矣。” Mencius replied, “The Brightening Hall is a Hall appropriate to the sovereigns. If your Majesty wishes to practice the true royal government, then do not pull it down.” 王曰：“王政可得聞與？” The king said, “May I hear from you what the true royal government is?” 對曰：“昔者文王之治岐也，耕者九一，仕者世祿，關市譏而不征，澤梁無禁，罪人不孥。老而無妻曰鰥。老而無夫曰寡。老而無子曰獨。幼而無父曰孤。此四者，天下之窮民而無告者。文王發政施仁，必先斯四者。《詩》云：‘哿矣富人，哀此煢獨。’” (岐:옛 周나라. 九一:井田制: 井자를 큰 口字안에 넣어면 중앙에 있는 口와 8개의 변두리 口와 총 9개의 아홉개의 口자로 되여 있다. 팔명의 농부가 변두리에 있는 100 묘 (면적단위)의 땅을 각각 경작해서 추수한것은 각자 私有하고 중앙에잇는 100묘를 공동으로 경작해서 나오는 수확을 세금으로 나라에 바치게 하는 제도. 譏:조사. 征:상품의 일부를 稅로 취하는 것. 孥:妻子. 不孥:죄인의 처자는 무죄로 보는것. 哿: 嘉. 煢:고독하고 의탁할 데가 없는 사람) “Formerly,” was the reply, “King Wan’s government of Ch’i was as follows: The husbandmen cultivated for the government one-ninth of the land; the descendants of officers were given stipend; at the passes and in the markets, strangers were inspected, but goods were not taxed: there were no prohibitions respecting the ponds and weirs; the wives and children of criminals were not involved in their guilt. There were the old and wifeless, the old and husbandless, the old and childless, the young and fatherless, (=orphans) - these four classes are the most destitute of the people, and have none to whom they can tell their wants, and king Wan, in the institution of his government with its benevolent action, made them the first objects of his regard, as it is said in the Book of Poetry, The rich may get through life well; But alas! for the miserable and solitary!"' 王曰：“善哉言乎！” The king said, “O excellent words!” 曰：“王如善之，則何為不行？” Mencius said, “Since your Majesty deems them excellent, why do you not practice them?” 王曰：“寡人有疾，寡人好貨。” “'I have an infirmity,” said the king; “I am fond of wealth.” 對曰：“昔者公劉好貨，《詩》云：‘乃積乃倉，乃裹餱糧，于橐于囊。思戢用光。弓矢斯張，干戈戚揚，爰方啓行。’ 故居者有積倉，行者有裹糧也，然後可以爰方啓行。王如好貨，與百姓同之，於王何有？” (公劉:后稷의 曾孫. 餱糧:乾糧. 橐:밑바닥이 자루. 囊:밑바닥없는 자루. 思戢:속으로 생각함. 戚:작은 도끼. 揚:큰 도끼. The reply was, “Formerly, Gong Liu was fond of wealth. It is said in the Book of Poetry, He stored grain in the open air and granaries. He tied up dried provisions and grain, in bottomless bags, and sacks. Intending to glorify his State, With bows and arrows all-displayed, With shields, and spears, and battle-axes, large and small, He commenced his march. Accordingly, those who remained in their home had their filled granaries, and those who marched had their bags of provisions. It was not till after this that he thought he could begin his march. If your Majesty loves wealth, do that together with the people, and what difficulty will there be in your attaining the royal sway?' 王曰：“寡人有疾，寡人好色。” The king said, “I have an infirmity; I am fond of beauty.” 對曰：“昔者大王好色，愛厥妃。《詩》云：‘古公亶甫，來朝走馬，率西水滸，至于岐下。爰及姜女，聿來胥宇。’ 當是時也，內無怨女，外無曠夫。王如好色， 與百姓同之，於王何有？” (聿來胥宇:성쌓고 집짓는것을 와서 視察) The reply was, “Formerly, king Tai was fond of beauty, and loved his wife. It is said in the Book of Poetry, Gu Gong Tan Fu, Came in the morning, galloping his horse, By the banks of the western waters, As far as the foot of Qi hill, Along with the lady of Jiang; They came and together made inspection of building city-wall and houses. At that time, within doors, there were no unmarried women whose age passed the suitable time to marry, and outdoors, there were no unmarried men whose age far passed the suitable time to marry. If your Majesty loves beauty, do that together with the people, and what difficulty will there be in your attaining the royal sway?” 梁惠王 下 第六章 孟子謂齊宣王曰：“王之臣有託其妻子於其友，而之楚遊者。比其反也，則凍餒其妻子，則如之何？” Mencius said to the king Hsuan of Ch’i, “Suppose that one of your Majesty's ministers were to entrust his wife and children to the care of his friend, while he himself went into Chu to travel, and that, on his return, he should find that the friend had let his wife and children suffer from cold and hunger - how ought he to deal with him?” 王曰：“棄之。” The king said, “He should break off friendship with his friend.” 曰：“士師不能治士，則如之何？” Mencius proceeded, “Suppose that the chief criminal judge could not regulate the officers under him, how would you deal with him?” 王曰：“已之。” The king said, “Dismiss him.” 曰：“四境之內不治，則如之何？” Mencius again said, “If within the four borders of your kingdom there is not good government, what is to be done?” 王顧左右而言他。 The king looked to the right and left, and spoke of other matters. 梁惠王 下 第七章 孟子見齊宣王曰：“所謂故國者，非謂有喬木之謂也，有世臣之謂也。王無親臣矣，昔者所進， 今日不知其亡也。” (故國:古國. 世臣:여러대에 공훈이 있는 신하. 亡:何往:어디로 갔는지 ) Mencius, having an interview with the king Hsuan of Ch’i, said to him, “When men speak of ‘an ancient kingdom,’ it is not meant thereby that it has lofty trees in it, but that it has ministers sprung from families which have performed meritorious deed for generations. Your Majesty has no intimate ministers even. Those who were promoted yesterday are gone to-day, and you do not know it.” 王曰：“吾何以識其不才而舍之？” The king said, “How shall I know that they have not ability, and so avoid employing them at all?” 曰：“國君進賢，如不得已，將使卑踰尊，疏踰戚，可不慎與？左右皆曰賢，未可也；諸大夫皆曰賢，未可也；國人皆曰賢，然後察之；見賢焉，然後用之。左右皆曰不可，勿聽；諸大夫皆曰不可，勿聽；國人皆曰不可，然後察之；見不可焉，然後去之。左右皆曰可殺, 勿聽; 諸大夫皆曰可殺, 勿聽; 國人皆曰可殺, 然後察之；見可殺焉，然後殺之。故曰，國人殺之也。如此，然後可以為民父母。” The reply was, “The ruler of a State promotes men of talents and virtue as if he were obliged to do it. Since he will thereby promote the low rank to a position higher than those of the presently high ranks, and elevate the distantly or non-related to a position higher than those of his near relatives, ought he to do so but with caution? When all those about you say, ‘This is a man of talents and worth,’ you may not therefore believe it. When your great officers all say, ‘This is a man of talents and virtue,’ neither may you for that believe it. When all the people say, ‘This is a man of talents and virtue,’ then examine into the case, and when you find that the man is such, employ him. When all those about you say, ‘This man will not be good,’ don't listen to them. When all your great officers say, ‘This man will not be good,’ don't listen to them. When the people all say, ‘This man will not be good’ then examine into the case, and when you find that the man will not be good, send him away. When all those about you say, ‘This man deserves death,’ don't listen to them. When all your great officers say, ‘This man deserves death,’ don't listen to them. When the people all say, ‘This man deserves death,’ then inquire into the case, and when you see that the man deserves death, put him to death. For this reason, it will be said, ‘The people killed him.’ You must act in this way in order to be the parent of the people.” 梁惠王 下: 第八章 齊宣王問曰：“湯放桀，武王伐紂，有諸？” The king Hsuan of Ch’i asked, saying, “Was it so, that Tang purged Jie, and that king Wu smote Zhou?” 孟子對曰：“於傳有之。” Mencius replied, “It is so in the records.” 曰：“臣弒其君可乎？” The king said, “May a minister then put his sovereign to death?” 曰：“賊仁者謂之賊，賊義者謂之殘，殘賊之人謂之一夫。聞誅一夫紂矣，未聞弒君也。” Mencius said, “He who outrages the benevolence, is called a robber; he who outrages righteousness, is called a ruffian. The robber and ruffian we call a mere fellow. I have heard of the cutting off of the fellow Zhou, but I have not heard of regicide (in this case)” | |||||
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