Mencius 公孫丑 2-9 chapter (Chinese ->English)

[김선비]

公孫丑 上 第二章

公孫丑問曰：“夫子加齊之卿相，得行道焉，雖由此霸王不異矣。如此，則動心否乎？”

Kung-sun Chau asked, saying, “Master, if you were to be appointed a high-rank officer like the prime minister and, hence, were to be able to carry your Way into practice, it would not be strange even if you were to make (the feudal king of Chi) the supreme leader of all the other feudal kings as a consequence of it. If it were to happen, would your mind be perturbed or not?”

孟子曰：“否。我四十不動心。”

Mencius replied, “No. At forty, I attained to an unperturbed mind.”

曰：“若是，則夫子過孟賁遠矣。”

(孟賁:A brave man of Chi)

Chau said, “Since it is so with you, you are far beyond Mang Pan.”

曰：“是不難，告子先我不動心。”

(告子:Disciple of Mencius whose name was 不害)

(Mencius) said, “This is not difficult. The scholar Ko attained to an unperturbed mind earlier than I did.”

曰：“不動心有道乎？”

Chau asked, “Is there any way to keep the mind unperturbed?”

曰：“有。北宮黝之養勇也，不膚撓，不目逃，思以一豪挫於人，若撻之於市朝。不受於褐寬博，亦不受於萬乘之君。視刺萬乘之君，若刺褐夫。無嚴諸侯。惡聲至，必反之。

(褐:hemp-cloth. 寬博: loose, 헐렁한)

(Mencius) said, “There are (various) ways (to keep the mind unperturbed). Buk-kung Yu cultivated his bravery. Even if his skin was injured, he did not flinch. He did not blink his eyes even if his eyes were pricked. He considered that the bending as much as a hair to a man was the same as if he was whipped before the crowds in the market-place. He did neither tolerate an insult from a man dressed in a loose hemp clothes, nor from an emperor of ten thousand chariots He viewed stabbing an emperor of ten thousand chariots just as stabbing a hemp-clothed fellow. He did not fear any of all the kings of provincial feudal countries. He always retaliated a bad word addressed to him.

孟施舍之所養勇也，曰：‘視不勝猶勝也。量敵而後進，慮勝而後會，是畏三軍者也。舍豈能為必勝哉？能無懼而已矣。’

“Mang Si-sa’s cultivation of his bravery is as follows: He said, ‘I view not winning as being equal to winning. To advance after measuring enemy; To engage after convincing myself of my victory--this is to fear the opposing force. How can I make certain of winning? I can only be in stand of no fear.

孟施舍似曾子，北宮黝似子夏。夫二子之勇，

未知其孰賢，然而孟施舍守約也。昔者曾子謂子襄曰：‘子好勇乎？吾嘗聞大勇於夫子矣：自反而不縮，雖褐寬博，吾不惴焉；自反而縮，雖千萬人，吾往矣。’ 孟施舍之守氣，又不如曾子之守約也。”

(子襄:Disciple of 曾子. 縮:正直)

Mang Si-sa resembled the Wise Tsang. Buk-kung Yu resembled the scholar Ha. I do not know which of the two is superior in bravery. Anyway, Mang Si-sa kept his promise (to himself). Formerly, the Wise Tsang said to the scholar Yang, ‘Do you love bravery? Formerly, I heard about great bravery from the Ultimate Master (=Confucius) as follows: ‘If, on self-examination, I find that I am not upright, I cannot but be afraid of even a man dressed in a loose hemp garments. If, on self-examination, I find that I am upright, I will go forward even if it were against thousands of ten thousands men.’

What Mang Si-sa kept was his spiritual force, was inferior to what the Wise Tsang kept, which was his keeping his promise to himself.

曰：“敢問夫子之不動心，與告子之不動心，可得聞與？”

Kung-sun Chau said, “May I venture to ask you, Master, for me to be able to hear about your unperturbed mind as well as that of the scholar Ko?

“告子曰：‘不得於言，勿求於心；不得於心，勿求於氣。’不得於心，勿求於氣，可；不得於言，勿求於心，不可。夫志，氣之帥也；氣，體之充也。夫志至焉，氣次焉。故曰：‘持其志，無暴其氣。’”

(Mencius answered,) “The scholar Ko said, ‘What is not obtained in words (or What is not described) should not be sought in the mind; What is not obtained in the mind (or What is not figured out) should not be sought in Ki (spiritual force). What is not obtained in the mind should not be sought in Ki--this is right. What is not obtained in words should not be sought in the mind--it is not right. What is called the will is the commander of Ki (spiritual force); What is called Ki is filled in the body. If what is called the will is established, Ki will subsequently established. Therefore, it is said, ‘Keep the will not to exert violence on the spiritual force (Ki).’’’

“既曰‘志至焉，氣次焉’，又曰‘持其志無暴其氣’者，何也？”

(Chau said), “You had already said that once the will is established, then the spiritual force is subsequently established (following after the will). Then, you say, ‘Keep the will not to exert violence on Ki .’ What do you mean by these?

曰：“志壹則動氣，氣壹則動志也。今夫蹶者趨者，是氣也，而反動其心。”

Mencius replied, ‘If one is only concerned with his will alone, he becomes to move his spiritual force. If one is only concerned with the spiritual force alone, he becomes to move his will. Falling or running is arisen from the spiritual force, however, these react to move the mind.”

“敢問夫子惡乎長？”

(Chau said,) “May I ask as to the field in which the Master is superior to (others)?”

曰：“我知言，我善養吾浩然之氣。”

(Mencius told him), “I understands words. I am good in nourishing my Hoyeun (vastly flowing) spiritual force.”

“敢問何謂浩然之氣？”

(Chau pursued), “May I venture to ask about what is meant by the Hoyeun spiritual force.”

曰：“難言也。其為氣也，至大至剛，以直養而無害，則塞于天地之閒。

(Mencius) replied, “It is difficult to describe it. What is called Ki is exceedingly great, and exceedingly hard.

If it is uprightly nourished without harming, it fills up all between heaven and earth.

“其為氣也，配義與道；無是，餒也。

“This is Ki that is mating with righteousness and together with the Way. Without it, one is in a state of stupor.

“是集義所生者，非義襲而取之也。行有不慊於心，

則餒矣。我故曰，告子未嘗知義，以其外之也。

“It is produced from the accumulation of righteous deeds; it is not from taking the righteousness which incidents on me from the outside. If the mind does not feel complacency in the conduct, the mind becomes in a state of stupor. I therefore said, ‘The scholar Ko has never understood righteousness. It is because he considered the righteousness as being in the outside.’

“必有事焉而勿正，心勿忘，勿助長也。無若宋人然：

宋人有閔其苗之不長而揠之者，芒芒然歸。謂其人曰：‘今日病矣，予助苗長矣。’其子趨而往視之，苗則槁矣。天下之不助苗長者寡矣。以為無益而舍之者，不耘苗者也；助之長者，揠苗者也。非徒無益，而又害之。”

(勿正:don’t estimate its effect and merit)

“One must devote himself to the practice of this righteousness, but without estimating in advance its merit. Let the mind neither forget it nor assist its growth. Don’t be like the man of Sung. There was a man of Sung, who was anxious about his growing plant being not long, and so he pulled it up. Having done this, he returned home in a hasty and, looking vacantly, and said to his people, ‘I am tired today. I have been helping the plant to grow long.’ His son ran to look at it, and found the plant all withered. There are few in the world, who do not assist their plants to grow long (in some way). (Of course,) some consider it of no benefit to the plants, and let them alone. Such ones do not even plow the plantation. Those who intend to assist their plants to grow long are who pull their plants up.

However, what they do is not only of no benefit to the plants, but it also harms them.”

“何謂知言？”

曰：“詖辭知其所蔽，淫辭知其所陷，邪辭知其所離，遁辭知其所窮。生於其心，害於其政；發於其政，害於其事。聖人復起，必從吾言矣。”

(Kung-sun Chau asked,) “What do you mean by saying that you understand whatever words you hear?”

(Mencius) replied, “When words are not impartial, I know that there is something he hide. When words are licentious, I know that he is indulged in some lewd thing. When words are cunning, I know that he is departed from the right way. When words are evasive, I know that he is in a sad plight. If these evils are arisen in the mind, they harm the control of mind. If they occur in the control of the mind, they do damage to the conduct of the affairs. When a Sage shall again arise, he will certainly follow my words.”

“宰我、子貢善為說辭，冉牛、閔子、顏淵善言德行。孔子兼之，曰：‘我於辭命則不能也。’然則夫子既聖矣乎？”

(Chau said,) “Tsai Wo, Tsze-kung were skillful in expressing his thinking by speaking, while Zan-niu, the disciple Min, and Yen Yuan were good in illustrating virtuous conduct by speaking. Confucius was good at both. Nevertheless, he said, ‘I am incompetent in expressing the mandatory duty from the Heaven.’ --Then, Master, have you attained to be a Sage?”

曰：“惡！是何言也？昔者子貢、問於孔子曰：‘夫子聖矣乎？’孔子曰：‘聖則吾不能，我學不厭而教不倦也。’子貢曰：‘學不厭，智也；教不倦，仁也。仁且智，夫子既聖矣！’夫聖，孔子不居，是何言也？”

(Mencius) said, “Oh! What words are these? Formerly, Tsxe-kung asked Confucius, saying, ‘Master, are you a Sage?’ Confucius answered him, ‘A Sage is what I am not able to attain yet. I study without satiety, and teach without being tired.’ Tsze-kung said, To study without satiety-- this is the wisdom. To teach without being tired--this is the benevolence. You are wise and benevolent. So you are already a Sage.’ However, even Confucius did not pose himself as a Sage, what words were those?”

“昔者竊聞之：子夏、子游、子張皆有聖人之一體，冉牛、閔子、顏淵則具體而微。敢問所安。”

(Chau said,) “Formerly, I once eavesdropped this:--All of Tsze-hsia, Tsze-yu, Tsze-chang had a part of the Sage’s virtue. Zan Niu, the disciple of Min, and Yen Yuan had the whole body of the Sage’s virtue, but in small proportions. I venture to ask,--In which category will you, Master, place yourself?”

曰：“姑舍是

(Mencius) replied, “Now let us drop speaking about these.”

曰：“伯夷、伊尹何如？”

(伊尹:湯의 정승이되서 포악한 하의 마지막 임금 桀을 토벌했음)

(Chau then) asked, “What do say of Po-I and I Yun?”

曰：“不同道。非其君不事，非其民不使；治則進，亂則退，伯夷也。何事非君，何使非民；治亦進，亂亦進，伊尹也。可以仕則仕，可以止則止，可以久則久，可以速則速，孔子也。皆古聖人也，吾未能有行焉；乃所願，則學孔子也。”

(Mencius) said, ‘Their ways were different from mine. If he was his king, he did not serve. If a people was not his, he did not command. When the government is good, he took office. If the government was disorderly, he retired:--this is the way of Po I. His mentality is as follows: ‘How can he not be my ruler when I serve him? How can they not be my people when I command them?” In a time of good government, he took office. When disorder prevailed, he also took office:--that was the way of I Yin. When it was worthy of taking office, he took office. When it was proper to retire from office, he retired. When it was proper to keep long, he kept long. When it was proper to do quickly, he did quickly:--that was the way of Confucius. They were all sages in ancient times, and I have not attained to do what they did. But what I wish to do is to learn to be like Confucius.”

“伯夷、伊尹於孔子，若是班乎？”

(Chau said,) “Po I, and I Yun were on the same rank as Confcius?”

曰：“否。自有生民以來，未有孔子也。”

(Mencius replied,) “No, Since there were living men until now, there never was another Confucius.”

曰：“然則有同與？”

(Chau said,) “If so, was there any common characteristics among them?”

曰：“有。得百里之地而君之，皆能以朝諸侯有天下。行一不義、殺一不辜而得天下，皆不為也。是則同。”

(Mencius said,) “Yes. If they had been sovereigns over 100 li of territory, they would, all of them, would be able to make all princes attend in their government-court so that they would have all under the heaven. And none of them, in order to obtain all under the heaven, would have committed one act of unrighteousness, or put to death one innocent person. These were the common characteristics among them.”

曰：“敢問其所以異？”

(Chau said,) “I venture to ask as to what were the different aspects among them?”

曰：“宰我、子貢、有若智足以知聖人。汙，

不至阿其所好。

(汙: at least)

(Mencius replied,) “Tsai-wo, Tsze-kung, and Yu-yak

had wisdom sufficient to know the sage. At least, they would not demeaned themselves to flatter their favorite.

宰我曰：‘以予觀於夫子，賢於堯舜遠矣。’

子貢曰：‘見其禮而知其政，聞其樂而知其德。由百世之後，等百世之王，莫之能違也。自生民以來，未有夫子也。’

“Tsai-wo said, ‘According to my view of our Master, he was far superior to Yau and Shun.’ By viewing the propriety-manner of a prince, we know his government. By hearing his music, we know his virtue. If one ranks in this way the kings of one hundred generations after one hundred generations, it would not be able to make any error. From the occurrence of the mankind till now, there has never been another like our Master.’ ’’

有若曰：‘豈惟民哉？麒麟之於走獸，鳳凰之於飛鳥，太山之於丘垤，河海之於行潦，類也。聖人之於民，亦類也。出於其類，拔乎其萃，自生民以來，

未有盛於孔子也。’”

“Yu Yak said, ‘Why should it be applied only to men? Similarly, there is the Kilin among running beasts, BongHwang among flying birds, the Tai mountain among hills and mounds, and rivers and seas among pools at roadside. So the sages among mankind is in similarity to these. They arise from their kind, but surpass their fellows, and from the birth of mankind till now, there never has been one superior to Confucius.

公孫丑 上 第三章

孟子曰：“以力假仁者霸，霸必有大國，以德行仁者王，王不待大。湯以七十里，文王以百里。

Mencius said, “He who uses force on the pretence of benevolence is the champion-leader. The champion-leader requires a large kingdom. He who practices benevolence by means of virtue is the sovereign of country. The sovereign of country need not wait for his country to become large. Tang did it with only seventy li, and king Wan with only a hundred.

以力服人者，非心服也，力不贍也；以德服人者，中心悅而誠服也，如七十子之服孔子也。《詩》云：‘自西自東，自南自北，無思不服。’此之謂也。”

“When one by force subdues men, they do not submit to him in heart. They submit, because their strength is not strong enough (to resist). When one subdues men by virtue, they are really pleased in the core of their heart and sincerely submit themselves, as was the case with the seventy disciples’ submission themselves to Confucius. What is said in the Book of Poetry,

‘From the west, from the east,

From the south, from the north,

There was no one who thought of refusing submission’

is illustrating this.”

公孫丑 上 第四章

孟子曰：“仁則榮，不仁則辱。今惡辱而居不仁，是猶惡溼而居下也。如惡之，莫如貴德而尊士，賢者在位，能者在職。國家閒暇，及是時明其政刑。雖大國，必畏之矣

Mencius said, “If one is benevolent, he becomes glorious. If one is not benevolent, he will be subjected to disgrace.

If one hates disgrace and yet lives a non-benevolent life, he is likened to a person who hates moisture and yet lives in a low place. If a son of the sovereign hates disgrace, there is no course for him better than to esteem virtue and honor virtuous scholars, so that the sufficiently competent men can get their positions in government and the able men can obtain their jobs commensurate to their abilities. When there is leisure and rest, it is the very time to clarify the principles of government and penalty so that he should not pass away it. Then, even great kingdom cannot but awe him.

。《詩》云：‘迨天之未陰雨，徹彼桑土，綢繆牖戶。今此下民，或敢侮予？’孔子曰：‘為此詩者，其知道乎！能治其國家，誰敢侮之？’今國家閒暇，及是時般樂怠敖，是自求禍也。禍褔無不自己求之者

“It is said in the Book of Poetry,

‘Before the sky was dark with rain,

One dug up the roots of the mulberry trees.

And fasten up the window and door with them.

Even the people below would say,

‘Who will dare to have me in contempt?’

“Confucius said, ‘Did not he who made this ode understand the way of governing? If a prince is able to govern rightly his kingdom, who will dare to have him in contempt?’ Now is the very time at which the nation is leisurely. However, the prince takes advantage of this time to indulge in pleasure and indolent indifference, he in fact seeks for calamities for himself. Calamity and happiness are the result of men’s own seeking.

。《詩》云：‘永言配命，自求多褔。’《太甲》曰：‘天作孽，猶可違；自作孽，不可活。’此之謂也。”

(太甲: 湯임금 太丁의 아들로서 33년간 임금位에 있엇다)

“The Book of Poetry says:

‘Be always studious to be in agreement with the ordinances of the Heaven.

So you will get for yourself much happiness.’

The Tai Chiah says:

‘When Heaven sends down calamities, it is still possible to escape from them.

When the calamities are brought on you by yourself,

there is no way to save yourself.’

These reflect what I have said.

公孫丑 上 第五章

孟子曰：“尊賢使能，俊傑在位，則天下之士皆悅而願立於其朝矣。

Mencius said, “If a ruler respects highly men of capability and virtue and employs the able so that men of distinction and excellency can hold official jobs, then all the scholar of the world will be pleased, and wish to stand in his court.

市廛而不征，法而不廛，則天下之商皆悅而願藏於其市矣。

(征:물품세를 받는것. 藏:居住)

“If (a ruler) levy a land-rent on the shops but do not tax the goods, or enforce proper regulations but do not levy land-rent, all merchants in the world will be pleased and wish to set-up their shops in his markets.

關譏而不征，則天下之旅皆悅而願出於其路矣。

“If, at the inspection-stations of the borders, make inspections but do not tariff on the goods, then all travelers under the heaven will be pleased, and wish to transport their goods through his highways.

耕者助而不稅，則天下之農皆悅而願耕於其野矣。

“If the farmers merely have to help each other and are not imposed to pay any tax when they cultivate in the public field, then all farmers under the heaven will be pleased, and wish to plough his field.

廛無夫里之布，則天下之民皆悅而願為之氓矣。

(里:25家를 里라한다. 노는 사람한테 세금을 받고 뽕나무와 삼 (베 만드는 식물)을 심지않는 마을에게 布를 세로써 내도록 했다 )

(If do not impose fine on the unemployed and do not levy the tax of cloth on the hamlets (who do not plant mulberries and hemps), then all the people under the heaven will be pleased, and wish to become his people.

信能行此五者，則鄰國之民仰之若父母矣。率其子弟，攻其父母，自生民以來，未有能濟者也。如此，則無敵於天下。無敵於天下者，天吏也。然而不王者，未之有也。”

“If a ruler truly practice these five things, then the people in the neighboring counties will look up to him as a parent. From the first birth of mankind till now, there has never been any one who has succeeded in an attempt to lead children to attack their parent. This being the case, such a ruler will not have an enemy under the heaven, and he who has no enemy under the heaven is the minister of Heaven. Never has there been a ruler of such qualification who did not attain to true kingship.

公孫丑 上 第六章

孟子曰：“人皆有不忍人之心。

Mencius said, “All men have a mind which cannot stand to see the suffering of others.

先王有不忍人之心，斯有不忍人之政矣。以不忍人之心，行不忍人之政，治天下可運之掌上。

“The ancient kings had this commiserating mind, and they, on account of this, operated a commiserating government. If you, with a commiserating mind, operate a commiserating government, you can govern the whole world as if you were turning it in the palm.

所以謂人皆有不忍人之心者，今人乍見孺子將入於井，皆有怵惕惻隱之心。非所以內交於孺子之父母也，非所以要譽於鄉黨朋友也，非惡其聲而然也。

(乍:忽然)

“The saying that all men have a mind which cannot bear to see the sufferings of others is illustrated as the following: Even nowadays, if men suddenly see a child about to fall into a well, they will without exception experience a feeling of alarm, commiseration, and distress. They will feel so, not because they wants to have some favorable relationship with the child’s parents, nor because they seek the praise of their communities and friends, nor because they take a dislike to the criticism that they have been unmoved by such a thing.

由是觀之，無惻隱之心，非人也；無羞惡之心，非人也；無辭讓之心，非人也；無是非之心，非人也。

“By means of this observation, we find that if one does not have the commiserating mind, he is not a human. If one does not feel shame and dislike (to shameful actions and thoughts), he is not a human. If one does not have the mind of yielding to the righteous and of complaisance to the respectful, he is not a human. If one does not have the sense of right and wrong, he is not a human.

惻隱之心，仁之端也；羞惡之心，義之端也；辭讓之心，禮之端也；是非之心，智之端也。

The mind of commiseration is a tip that manifests straightforwardly the whole of benevolence. The mind of shame and dislike of a tip that manifests straightforwardly the whole of righteousness. The mind of yielding to the righteousness and of complaisance to the respectful is a tip that manifests straightforwardly the whole of propriety. The sense of right or wrong is a tip that manifests straightforwardly the whole of Wisdom.

人之有是四端也，猶其有四體也。有是四端而自謂不能者，自賊者也；謂其君不能者，賊其君者也。

“Men’s having these four tips of sense is like their having four limbs. When men, having these four tips of sense, yet say of themselves that they cannot act on their own four senses (benevolence, righteousness, propriety, and wisdom), they play the thief with themselves. To say that the ruler does not act on his own four senses is to act as a thief to his ruler.

凡有四端於我者，知皆擴而充之矣，若火之始然，泉之始達。苟能充之，足以保四海；苟不充之，不足以事父母。”

“Since all men have these four tip of sense within themselves, all of them intrinsically understand how to expand and replete them. It is like a fire just starts to burn and a spring just begins to have water flow out from the ground. If you are able to develop these four senses, you will suffice to take care of everybody within the four seas. If you do not develop them, you won’t be suffice to take of your own parents.”

公孫丑 上 第七章

孟子曰：“矢人豈不仁於函人哉？矢人唯恐不傷人，函人唯恐傷人。巫匠亦然，故術不可不慎也。

Mencius said, “How is it that the arrow-maker is less benevolent than the armor-maker? And yet, the arrow-maker’s only worry is whether the people are not getting hurt. The armor-maker’s only worry is whether the people are getting hurt. So it is with the exorcist and the coffin-maker. The choice of a profession is a matter to which one cannot but pay a great caution.

孔子曰：‘里仁為美。擇不處仁，焉得智？’ 夫仁，天之尊爵也，人之安宅也。莫之禦而不仁，是不智也。

“Confucius said, ‘In a village, benevolence is a beauty. If one chooses not to abide in benevolence, how can he be wise? Now, benevolence is the most honorable official-rank conferred by Heaven and the comfortable home which man should dwell. Since no one can hinder us from being so, if you are not yet benevolent, it is because you are not wise.

不仁、不智、無禮、無義，人役也。人役而恥為役，由弓人而恥為弓，矢人而恥為矢也。

“If you are not benevolent and not wise, you will be lacking in propriety and righteousness and, hence, become a servant of other man. To be a servant of men and yet ashamed of being a servant, is like a bow-maker’s being ashamed to make bows, or an arrow-maker’s being ashamed to make arrows.

如恥之，莫如為仁。

“If one is ashamed of his case, the best course is to practice benevolence.

仁者如射，射者正己而後發。發而不中，不怨勝己者，

反求諸己而已矣。”

“The benevolent person is like the archer. The archer assumes himself the correct posture and then shoots. If he misses, he does not murmur against the winner. He simply turns round and seeks the cause of his failure in himself.”

公孫丑 上 第八章

孟子曰：“子路，人告之以有過則喜。禹聞善言則拜。

Mencius said, “When anyone told Tsze-lu that he had a fault, he rejoiced. When Yu heard good words, he bowed (to the speaker).

大舜有大焉，善與人同。舍己從人，樂取於人以為善。自耕、稼、陶、漁以至為帝，無非取於人者。取諸人以為善，是與人為善者也。故君子莫大乎與人為善。”

(Emperor Shun ploughed and planted at the Mountain Yuk, burnt potteries at DongI, and fished at HaBin before he became an emperor)

“The great Shun had a still greater (delight); he had practiced goodness together with other people. He discarded his ego to follow others, and delightedly took goodness of others to have others do goodness. From the time when he ploughed and planted, bunt potteries, and fished, to the time when he became emperor, he was never ceasing to learn goodness of others. This is to do goodness together with others. For a son of the sovereign (‘the superior man‘), there is nothing greater than to have others do goodness together.”

公孫丑 上 第九章

孟子曰：“伯夷，非其君不事，非其友不友。不立於惡人之朝，不與惡人言。立於惡人之朝，與惡人言，如以朝衣朝冠坐於塗炭。推惡惡之心，思與鄉人立，其冠不正，望望然去之，若將浼焉。是故諸侯雖有善其辭命而至者，不受也。不受也者，是亦不屑就已。

Mencius said, “Po-I would not serve a ruler whom he did not approve, nor would make friends with whom he did not esteem. He would not stand a court of an evil ruler, nor speak with an evil man. To stand in a court of an evil ruler, or to speak with an evil man, would have been to him the same as to sit with his court gown and cap amid mud and charcoal. Inferring from his tendency of mind to dislike what was evil, we imagine that if he happened to be standing with a villager whose hat was not rightly put on, he would leave him without turning around as if he were going to be defiled if he delayed a little to leave. Therefore, even if a ruler of a feudal country sent him something with proper messages, he would not receive it. Indeed, he would not receive this gift, because he considered it as something to damage his purity.

柳下惠，不羞汙君，不卑小官。進不隱賢，必以其道。遺佚而不怨，阨窮而不憫。故曰：‘爾為爾，我為我，雖袒裼裸裎於我側，爾焉能浼我哉？’故由由然與之偕而不自失焉，援而止之而止。援而止之而止者，是亦不屑去已。”

(袒裼:expose bare arms, 裸裎: expose the bare body)

“Hui Liu Hsia was not ashamed to serve an impure prince, nor did he think it low to become an inferior officer. When he applied for a position, he did not conceal his virtue, and always acts in the way which he considered as being right. When ignored and left without office, he did not murmur. When in dire straits, he did not grieve. Accordingly, he said, ‘You are you, and I am I. Even though you stand by my side with the body and arms bare, how can you defile me?’ Therefore, self-possessed, he associated with men without losing himself. If pressed to remain in office, he remained in office. (The reason why) he remained in office when pressed to remain in office is that (he thought) he did not need to resist against the pressing too.”

孟子曰：“伯夷隘，柳下惠不恭。隘與不恭，君子不由也。”

Mencius said, “Po-I is narrow-minded, and Hui Liu Hsia was wanting self-respect. The superior man (The Son of Sovereign) will not manifest either narrow-mindedness or the want of self-respect.

[김득환]

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