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萬章(만장) 下(하) 3장 萬章問曰 敢問友하노이다 孟獻子는 百乘之家也라 非惟百乘之家爲然也라 非惟小國之君爲然也라 然이나 終於此而已矣요 舜이 尙見帝어늘 用下敬上을 謂之貴貴요 만장 하 제3장 敢問友 감히 벗 사귐을 여쭙습니다만장萬章이 말했다。"감히 벗 사귐을 여쭙습니다。"孟子께서 말씀하셨다。 兄弟의 권세를 품지 말고 벗할지니, 벗한다는 것은 그 사람의 德을 벗함이므로 , 그 사이에 품는 것이 있어서는 않된다。 맹헌자孟獻子는 백승百乘의 집안이었다。 친구 五人을 두었는데 악정구樂正?와 목중牧仲이었고, 三人 이름은 잊어버렸다。 헌자獻子가 이 五人과 더불어 벗함은 헌자獻子의 집안을 상관하지 않았기 때문이다。 이 五人들이 또한 헌자獻子의 집안을 상관하였다면 더불어 벗하지 않았을 것이다。 오직 백승百乘의 집안만 그러했던 것은 아니다。 비록 작은 나라의 임금 중에도 있었다。 비費나라의 혜공惠公은 '자사子思는 나의 스승을 삼고, 안반顔般은 나의 벗을 삼고, 왕순王順과 장식長息은 나를 섬기는 者들이다' 라고 했다。 오직 작은 나라의 임금만 그랬던 것은 아니다。 비록 큰 나라의 임금 중에도 있었다。 진晉나라의 平公이 해당亥唐에게서 들어오라 하면 들어가고, 앉으라고 하면 앉고, 먹으라 하면 먹어서, 비록 거친 밥과 나물국이라 할지라도 일찌기 배부르지 않은 적이 없었으니, 감히 배부르지 않을 수가 없었다。 그러나 그것으로 끝났을 따름이었다。 더불어 天이 준 위位를 같이 누리지 아니했고, 天이 준 직職을 같이 수행하지도 아니했고, 天이 준 녹祿을 같이 먹지도 아니했다。 士가 현자賢者를 받듦이요, 王公이 현자賢者를 받듦이 아니었다。
순舜이 올라 요堯임금을 뵈었을 때, 요堯임금이 사위에게 부궁副宮을 주어 유숙시키고 또한 향연을 베풀어 번갈아 서로 객이 되기도 하고 주인이 되기도 했으니, 이는 天子로 필부匹夫를 벗하심이다。 아랫사람이 웃사람을 공경恭敬함을 貴한 사람을 貴하게 여긴다고 하고, 웃사람이 아랫사람을 공경恭敬함을 현자賢者를 존중尊重한다고 한다。 귀한 사람을 귀하게 여기고 현자賢者를 존중尊重함은 그 뜻이 같다。
12-1 萬章問曰：「敢問友。」 Wan Chang asked Mencius, saying, 'I venture to ask the principles of friendship.'
12-2 孟子曰：「不挾長，不挾貴，不挾兄弟而友。友也者，友其德也，不可以有挾也。 孟獻子，百乘之家也，有友五人焉：樂正?、牧仲，其三人，則予忘之矣。 獻子之與此五人者友也，無獻子之家者也。此五人者，亦有獻子之家，則不與之友矣。 非惟百乘之家爲然也。雖小國之君亦有之。 費惠公曰：『吾於子思，則師之矣；吾於?般，則友之矣；王順、長息則事我者也。』 非惟小國之君爲然也，雖大國之君亦有之。 晉平公之於亥唐也，入云則入，坐云則坐，食云則食。 雖疏食菜羹，未嘗不飽，蓋不敢不飽也。然終於此而已矣。 弗與共天位也，弗與治天職也，弗與食天祿也，士之尊賢者也，非王公之尊賢也。 舜?見帝，帝館甥于貳室，亦饗舜，迭爲賓主，是天子而友匹夫也。 用下敬上，謂之貴貴；用上敬下，謂之尊賢。貴貴、尊賢，其義一也。」 Mencius replied, 'Friendship should be maintained without any presumption on the ground of one's superior age, or station, or the circumstances of his relatives. Friendship with a man is friendship with his virtue, and does not admit of assumptions of superiority. There was Meng Xian, chief of a family of a hundred chariots. He had five friends, namely, Yue Zheng Qiu, Mu Zhong, and three others whose names I have forgotten. With those five men Xian maintained a friendship, because they thought nothing about his family. If they had thought about his family, he would not have maintained his friendship with them. Not only has the chief of a family of a hundred chariots acted thus. The same thing was exemplified by the sovereign of a small State. The duke Hui of Bi said, "I treat Zi Si as my Teacher, and Yan Ban as my Friend. As to Wang Shun and Chang Xi, they serve me." Not only has the sovereign of a small State acted thus. The same thing has been exemplified by the sovereign of a large State. There was the duke Ping of Jin with Hai Tang - when Tang told him to come into his house, he came; when he told him to be seated, he sat; when he told him to eat, he ate. There might only be coarse rice and soup of vegetables, but he always ate his fill, not daring to do otherwise. Here, however, he stopped, and went no farther. He did not call him to share any of Heaven's places, or to govern any of Heaven's offices, or to partake of any of Heaven's emoluments. His conduct was but a scholar's honouring virtue and talents, not the honouring them proper to a king or a duke. Shun went up to court and saw the sovereign, who lodged him as his son-in-law in the second palace. The sovereign also enjoyed there Shun's hospitality. Alternately he was host and guest. Here was the sovereign maintaining friendship with a private man. Respect shown by inferiors to superiors is called giving to the noble the observance due to rank. Respect shown by superiors to inferiors is called giving honour to talents and virtue. The rightness in each case is the same.' 13-1 萬章問曰：「敢問交際何心也？」 Wan Zhang asked Mencius, saying, 'I venture to ask what feeling of the mind is expressed in the presents of friendship?' 13-2 孟子曰：「恭也。」 Mencius replied, 'The feeling of respect.' 13-3 曰：「?之?之爲不恭，何哉？」 'How is it,' pursued Zhang, 'that the declining a present is accounted disrespectful?' 13-4 曰：「尊者賜之，曰『其所取之者，義乎，不義乎」，而後受之，以是爲不恭，故弗?也。」 The answer was, 'When one of honourable rank presents a gift, to say in the mind, "Was the way in which he got this righteous or not? I must know this before I can receive it" - this is deemed disrespectful, and therefore presents are not declined.' 13-5 曰：「請無以辭?之，以心?之，曰『其取諸民之不義也』，而以他辭無受，不可乎？」 Wan Zhang asked again, 'When one does not take on him in so many express words to refuse the gift, but having declined it in his heart, saying, "It was taken by him unrighteously from the people," and then assigns some other reason for not receiving it - is not this a proper course?' 13-6 曰：「其交也以道，其接也以禮，斯孔子受之矣。」 Mencius said, 'When the donor offers it on a ground of reason, and his manner of doing so is according to propriety; in such a case Confucius would have received it.' 13-7 萬章曰：「今有禦人於國門之外者，其交也以道，其?也以禮，斯可受禦與？」 Wan Zhang said, 'Here now is one who stops and robs people outside the gates of the city. He offers his gift on a ground of reason, and does so in a manner according to propriety - would the reception of it so acquired by robbery be proper?' 13-8 曰：「不可。《康誥》曰：『殺越人于貨，閔不畏死，凡民罔不?。』是不待?而誅者也。殷受夏，周受殷，所不辭也。於今爲烈，如之何其受之？」 Mencius replied, 'It would not be proper. In "The Announcement to Kang" it is said, "When men kill others, and roll over their bodies to take their property, being reckless and fearless of death, among all the people there are none but detest them" - thus, such characters are to be put to death, without waiting to give them warning. Yin received this rule from Xia and Zhou received it from Yin. It cannot be questioned, and to the present day is clearly acknowledged. How can the grift of a robber be received?' 13-9 曰：「今之諸侯取之於民也，猶禦也。苟善其禮際矣，斯君子受之，敢問何說也？」 Zhang said, 'The princes of the present day take from their people just as a robber despoils his victim. Yet if they put a good face of propriety on their gifts, then the superior man receives them. I venture to ask how you explain this.' 13-10 曰：「子以爲有王者作，將比今之諸侯而誅之乎？其?之不改而後誅之乎？夫謂非其有而取之者盜也，充類至義之盡也。孔子之仕於魯也，魯人獵較，孔子亦獵較。獵較猶可，而況受其賜乎？」 Mencius answered, 'Do you think that, if there should arise a truly royal sovereign, he would collect the princes of the present day, and put them all to death? Or would he admonish them, and then, on their not changing their ways, put them to death? Indeed, to call every one who takes what does not properly belong to him a robber, is pushing a point of resemblance to the utmost, and insisting on the most refined idea of righteousness. When Confucius was in office in Lu, the people struggled together for the game taken in hunting, and he also did the same. If that struggling for the captured game was proper, how much more may the gifts of the princes be received!' 13-11 曰：「然則孔子之仕也，非事道與？」 Zhang urged, 'Then are we to suppose that when Confucius held office, it was not with the view to carry his doctrines into practice?' 13-12 曰：「事道也。」 'It was with that view,' Mencius replied, 13-13 「事道奚獵較也？」 And Zhang rejoined, 'If the practice of his doctrines was his business, what had he to do with that struggling for the captured game?' 13-14 曰：「孔子先簿正祭器，不以四方之食供簿正。」 Mencius said, 'Confucius first rectified his vessels of sacrifice according to the registers, and did not fill them so rectified with food gathered from every quarter.' 13-15 曰：「奚不去也？」 'But why did he not go away?' 13-16 曰：「爲之兆也。兆足以行矣，而不行，而後去，是以未嘗有所終三年淹也。孔子有見行可之仕，有際可之仕，有公養之仕也。於季桓子，見行可之仕也；於衛靈公，際可之仕也；於衛孝公，公養之仕也。」 'He wished to make a trial of carrying his doctrines into practice. When that trial was sufficient to show that they could be practised and they were still not practised, then he went away, and thus it was that he never completed in any State a residence of three years. Confucius took office when he saw that the practice of his doctrines was likely; he took office when his reception was proper; he took office when he was supported by the State. In the case of his relation to Qi Huan, he took office, seeing that the practice of his doctrines was likely. With the duke Ling of Wei he took office, because his reception was proper. With the duke Xiao of Wei he took office, because he was maintained by the State.' 14 孟子曰：「仕非爲貧也，而有時乎爲貧；娶妻非爲養也，而有時乎爲養。爲貧者，辭尊居卑，辭富居貧。辭尊居卑，辭富居貧，惡乎宜乎？抱關擊柝。孔子嘗爲委吏矣，曰『會計當而已矣』。嘗爲乘田矣，曰『牛羊茁壯，長而已矣』。位卑而言高，罪也；立乎人之本朝，而道不行，恥也」 Mencius said, 'Office is not sought on account of poverty, yet there are times when one seeks office on that account. Marriage is not entered into for the sake of being attended to by the wife, yet there are times when one marries on that account. He who takes office on account of his poverty must decline an honourable situation and occupy a low one; he must decline riches and prefer to be poor. What office will be in harmony with this declining an honourable situation and occupying a low one, this declining riches and preferring to be poor? Such an one as that of guarding the gates, or beating the watchman's stick. Confucius was once keeper of stores, and he then said, "My calculations must be all right. That is all I have to care about." He was once in charge of the public fields, and he then said, "The oxen and sheep must be fat and strong, and superior. That is all I have to care about." When one is in a low situation, to speak of high matters is a crime. When a scholar stands in a prince's court, and his principles are not carried into practice, it is a shame to him.' 15-1 萬章曰：「士之不託諸侯，何也？」 Wan Zhang said, 'What is the reason that a scholar does not accept a stated support from a prince?' 15-2 孟子曰：「不敢也。諸侯失國，而後託於諸侯，禮也；士之託於諸侯，非禮也。」 Mencius replied, 'He does not presume to do so. When a prince loses his State, and then accepts a stated support from another prince, this is in accordance with propriety. But for a scholar to accept such support from any of the princes is not in accordance with propriety.' 15-3 萬章曰：「君?之粟，則受之乎？」 Wan Zhang said, 'If the prince send him a present of grain, for instance, does he accept it?' 15-4 曰：「受之。」 'He accepts it,' answered Mencius. 15-5 「受之何義也？」 'On what principle of righteousness does he accept it?' 15-6 曰：「君之於氓也，固周之。」 'Why, the prince ought to assist the people in their necessities.' 15-7 曰：「周之則受，賜之則不受，何也？」 Zhang pursued, 'Why is it that the scholar will thus accept the prince's help, but will not accept his pay?' 15-8 曰：「不敢也。」 The answer was, 'He does not presume to do so.' 15-9 曰：「敢問其不敢何也？」 'I venture to ask why he does not presume to do so.' 15-10 曰：「抱關擊柝者，皆有常職以食於上。無常職而賜於上者，以爲不恭也。」 'Even the keepers of the gates, with their watchmen's sticks, have their regular offices for which they can take their support from the prince. He who without a regular office should receive the pay of the prince must be deemed disrespectful.' 15-11 曰：「君?之，則受之，不識可常繼乎？」 Zhang asked, 'If the prince sends a scholar a present, he accepts it; I do not know whether this present may be constantly repeated.' 15-12 曰：「繆公之於子思也，?問，??鼎肉。子思不悅。於卒也，?使者出諸大門之外，北面稽首再拜而不受。曰：『今而後知君之犬馬畜伋。』蓋自是臺無?也。悅賢不能?，又不能養也，可謂悅賢乎？」 Mencius answered, 'There was the conduct of the duke Mu to Zi Si. He made frequent inquiries after Zi Si's health, and sent him frequent presents of cooked meat. Zi Si was displeased; and at length, having motioned to the messenger to go outside the great door, he bowed his head to the ground with his face to the north, did obeisance twice, and declined the gift, saying, "From this time forth I shall know that the prince supports me as a dog or a horse." And so from that time a servant was no more sent with the presents. When a prince professes to be pleased with a man of talents and virtue, and can neither promote him to office, nor support him in the proper way, can he be said to be pleased with him?' 15-13 曰：「敢問國君欲養君子，如何斯可謂養矣？」 Zhang said, 'I venture to ask how the sovereign of a State, when he wishes to support a superior man, must proceed, that he may be said to do so in the proper way?' 15-14 曰：「以君命將之，再拜稽首而受。其後?人繼粟，?人繼肉，不以君命將之。子思以爲鼎肉，使己僕僕爾?拜也，非養君子之道也。堯之於舜也，使其子九男事之，二女女焉，百官牛羊倉?備，以養舜於?畝之中，後?而加諸上位。故曰：王公之尊賢者也。」 Mencius answered, 'At first, the present must be offered with the prince's commission, and the scholar, making obeisance twice with his head bowed to the ground, will receive it. But after this the storekeeper will continue to send grain, and the master of the kitchen to send meat, presenting it as if without the prince's express commission. Zi Si considered that the meat from the prince's caldron, giving him the annoyance of constantly doing obeisance, was not the way to support a superior man. There was Yao's conduct to Shun: He caused his nine sons to serve him, and gave him his two daughters in marriage; he caused the various officers, oxen and sheep, storehouses and granaries, all to be prepared to support Shun amid the channelled fields, and then he raised him to the most exalted situation. From this we have the ｅxpression, "The honouring of virtue and talents proper to a king or a duke."' 16-1 萬章曰：「敢問不見諸侯，何義也？」 Wan Zhang said, 'I venture to ask what principle of righteousness is involved in a scholar's not going to see the princes?' 16-2 孟子曰：「在國曰市井之臣，在野曰草莽之臣，皆謂庶人。庶人不傳質爲臣，不敢見於諸侯，禮也。」 Mencius replied, 'A scholar residing in the city is called "a minister of the market-place and well," and one residing in the country is called "a minister of the grass and plants." In both cases he is a common man, and it is the rule of propriety that common men, who have not presented the introductory present and become ministers, should not presume to have interviews with the prince.' 16-3 萬章曰：「庶人，召之役，則往役；君欲見之，召之，則不往見之，何也？」 Wan Zhang said, 'If a common man is called to perform any service, he goes and performs it; how is it that a scholar, when the prince, wishing to see him, calls him to his presence, refuses to go?' 16-4 曰：「往役，義也；往見，不義也。且君之欲見之也，何爲也哉？」 Mencius replied, 'It is right to go and perform the service; it would not be right to go and see the prince. And,' added Mencius, 'on what account is it that the prince wishes to see the scholar?' 16-5 曰：「爲其多聞也，爲其賢也。」 'Because of his extensive information, or because of his talents and virtue,' was the reply. 16-6 曰：「爲其多聞也，則天子不召師，而況諸侯乎？爲其賢也，則吾未聞欲見賢而召之也。繆公?見於子思，曰：『古千乘之國以友士，何如？』子思不悅，曰：『古之人有言：曰事之云乎，豈曰友之云乎？』子思之不悅也，豈不曰：『以位，則子，君也；我，臣也。何敢與君友也？以德，則子事我者也。奚可以與我友？』千乘之君求與之友，而不可得也，而況可召與？齊景公田，招虞人以旌，不至，將殺之。志士不忘在溝壑，勇士不忘喪其元。孔子奚取焉？取非其招不往也。」 'If because of his extensive information,' said Mencius, 'such a person is a teacher, and the sovereign would not call him - how much less may any of the princes do so? If because of his talents and virtue, then I have not heard of any one wishing to see a person with those qualities, and calling him to his presence. During the frequent interviews of the duke Mu with Zi Si, he one day said to him, "Anciently, princes of a thousand chariots have yet been on terms of friendship with scholars - what do you think of such an intercourse?" Zi Si was displeased, and said, "The ancients have said, 'The scholar should be served:' how should they have merely said that he should be made a friend of?" When Zi Si was thus displeased, did he not say within himself, "With regard to our stations, you are sovereign, and I am subject. How can I presume to be on terms of friendship with my sovereign! With regard to our virtue, you ought to make me your master. How can you be on terms of friendship with me?" Thus, when a ruler of a thousand chariots sought to be on terms of friendship with a scholar, he could not obtain his wish - how much less could he call him to his presence! The duke Ching of Qi, once, when he was hunting, called his forester to him by a flag. The forester would not come, and the duke was going to kill him. With reference to this incident, Confucius said, "The determined officer never forgets that his end may be in a ditch or a stream; the brave officer never forgets that he may lose his head." What was it in the forester that Confucius thus approved? He approved his not going to the duke, when summoned by the article which was not appropriate to him.' 16-7 曰：「敢問招虞人何以？」 Zhang said, 'May I ask with what a forester should be summoned?' 16-8 曰：「以皮冠。庶人以?，士以?，大夫以旌。以大夫之招招虞人，虞人死不敢往。以士之招招庶人，庶人豈敢往哉。況乎以不賢人之招招賢人乎？欲見賢人而不以其道，猶欲其入而閉之門也。夫義，路也；禮，門也。惟君子能由是路，出入是門也。《詩》云：『周道如砥，其直如矢；君子所履，小人所視。』」 Mencius replied, 'With a skin cap. A common man should be summoned with a plain banner; a scholar who has taken office, with one having dragons embroidered on it; and a Great officer, with one having feathers suspended from the top of the staff. When the forester was summoned with the article appropriate to the summoning of a Great officer, he would have died rather than presume to go. If a common man were summoned with the article appropriate to the summoning of a scholar, how could he presume to go? How much more may we expect this refusal to go, when a man of talents and virtue is summoned in a way which is inappropriate to his character! When a prince wishes to see a man of talents and virtue, and does not take the proper course to get his wish, it is as if he wished him to enter his palace, and shut the door against him. Now, righteousness is the way, and propriety is the door, but it is only the superior man who can follow this way, and go out and in by this door. It is said in the Book of Poetry, "The way to Zhou is level like a whetstone, And straight as an arrow. The officers tread it, And the lower people see it."' 16-9 萬章曰：「孔子，君命召，不俟駕而行。然則孔子非與？」 Wan Zhang said, 'When Confucius received the prince's message calling him, he went without waiting for his carriage. Doing so, did Confucius do wrong?' 16-10 曰：「孔子當仕有官職，而以其官召之也。」 Mencius replied, 'Confucius was in office, and had to observe its appropriate duties. And moreover, he was summoned on the business of his office.' 17 孟子謂萬章曰：「一?之善士，斯友一?之善士；一國之善士，斯友一國之善士；天下之善士，斯友天下之善士。以友天下之善士爲未足，又?論古之人。頌其詩，讀其書，不知其人，可乎？是以論其世也。是?友也。」 Mencius said to Wan Zhang, 'The scholar whose virtue is most distinguished in a village shall make friends of all the virtuous scholars in the village. The scholar whose virtue is most distinguished throughout a State shall make friends of all the virtuous scholars of that State. The scholar whose virtue is most distinguished throughout the kingdom shall make friends of all the virtuous scholars of the kingdom. When a scholar feels that his friendship with all the virtuous scholars of the kingdom is not sufficient to satisfy him, he proceeds to ascend to consider the men of antiquity. He repeats their poems, and reads their books, and as he does not know what they were as men, to ascertain this, he considers their history. This is to ascend and make friends of the men of antiquity.' 18-1 齊宣王問卿。孟子曰：「王何卿之問也？」 The king Xuan of Qi asked about the office of high ministers. Mencius said, 'Which high ministers is your Majesty asking about?' 18-2 王曰：「卿不同乎？」 'Are there differences among them?' inquired the king. 18-3 曰：「不同。有貴戚之卿，有異姓之卿。」 'There are' was the reply. 'There are the high ministers who are noble and relatives of the prince, and there are those who are of a different surname.' 18-4 王曰：「請問貴戚之卿。」 The king said, 'I beg to ask about the high ministers who are noble and relatives of the prince.' 18-5 曰：「君有大過則諫，反覆之而不聽，則易位。」 Mencius answered, 'If the prince have great faults, they ought to remonstrate with him, and if he do not listen to them after they have done so again and again, they ought to dethrone him.' 18-6 王勃然變乎色。曰：「王勿異也。王問臣，臣不敢不以正對。」 The king on this looked moved, and changed countenance. Mencius said, 'Let not your Majesty be offended. You asked me, and I dare not answer but according to truth.' 18-7 王色定，然後請問異姓之卿。曰：「君有過則諫，反覆之而不聽，則去。」 The king's countenance became composed, and he then begged to ask about high ministers who were of a different surname from the prince. Mencius said, 'When the prince has faults, they ought to remonstrate with him; and if he do not listen to them after they have done this again and again, they ought to leave the State.‘ |
출처: 시간과공간 원문보기 글쓴이: 재휘애비溢空총루
