스크랩 사서삼경 원문 독파 과정 맹자 15강 ?文公(등문공) 上(상) 1장

[溢空(재휘애비)]

?文公(등문공) 上(상) 1장

?文公이 爲世子에
등문공    위세자
將之楚할새 過宋而見孟子한대
장지초       과송이견맹자
孟子道性善하시되 言必稱堯舜이러시다
맹자도성선           언필칭요순

世子自楚反하여 復見孟子하신대
세자자초반       부견맹자
孟子曰 世子는 疑吾言乎잇가
맹자왈 세자    의오언호
夫道는 一而已矣니이다
부도    일이이의

成?이 謂齊景公曰
성간    위제경공왈
彼丈夫也며 我丈夫也니 吾何畏彼哉리오하며
피장부야    아장부야    오하외피재
顔淵曰
안연왈
舜何人也며 予何人也오 有爲者亦若是라하며
순하인야    여하인야    유위자역약시

公明儀曰
공명의왈
文王은 我師也라하니 周公이 豈欺我哉시리오하니이다
문왕    아사야           주공     기기아재

今?을 絶長補短이면 將五十里也나
금등    절장보단        장오십리야
猶可以爲善國이니
유가이위선국
書曰 若藥이 不暝眩이면 厥疾이 不?라하니이다
서왈 약약    불명현        궐질     불추

등문공 상 제1장

등?나라 문공文公이 세자世子로 있을 때에 초楚나라로 가려고

송宋나라를 지나다가 孟子를 찾아보았다.

孟子께서 성선性善을 말씀하시되,

말씀하시면 반드시 요순堯舜을 들어 이르셨다. 

성性이란 하늘에서 받은 생의 이치로, 지극히 착하여 악한 것이 없으니, 사람이 처음에는 요순堯舜과 조금도 다르지 않으나, 뭇사람은 사사로운 욕심에 빠져서 잃었고, 요순堯舜은 사사로운 욕심의 가림이 없어서 능히 그 성품을 채우므로 孟子께서 세자世子에게 말씀하시기를, 매양 性善을 반드시 요순을 들어 실증하여, 그 仁과 義는 밖에서 구하는 것이 아니며, 성인은 배워서 이룰 수 있으므로 이에 힘쓰기를 게을리 않게 한 것이다.
정자程子 "성품은 곧 이치이다.(性卽理也) 천하의 이치가 원래는 스스로 착하지 않은 것이 없으니, 기쁘고 노하고 슬프고 즐거움이 나타나지 않았을 때는 착하지 않은 것이 없고, 나타나서 절도에 맞으면 곧 가는데 마다 착하지 않은 것이 없으나, 나타나서 절도에 맞지 않으면 착하지 않게 된다. 그러므로 무릇 선과 악을 말함에는 모두 선함을 먼저하고 악을 뒤로 하며, 길흉을 말함에는 모두 길함을 먼저하고 흉함을 뒤로 하며, 시비를 말함에는 모두 옳은 것을 먼저하고 그른 것을 뒤로 한다"

世子가 초楚나라에서 돌아오다가 다시 孟子를 보니, 孟子께서 말씀하셨다.
"世子는 내 말을 의심하십니까? 대저 道는 하나일 따름입니다.

당시 사람들이 본성이 본래 착한 것을 알지 못하고 성현을 미치지 못한다고 하므로, 세자가 맹자의 말에 의심이 없을 수 없어서 다시 와서 뵙기를 청한 것이니, 대개 따로 비근하게 행하기 쉬운 말이 있나 해서이다. 맹자께서 이것을 아시는 고로 다만 말하기를 이와 같이 해서 고금의 성인과 어리석은 이가 본래 같은 성품임을 밝혔으니, 앞에서 말을 다하여 다시 다른 말이 있을 수 없다.

성간成?이 제齊나라 경공景公에게 '聖人도 장부丈夫며 나도 장부丈夫이니

내가 어찌 聖人을 두려워하리요' 하였으며,
안연顔淵이 '순舜임금은 어떤 사람이며, 나는 어떤 사람이냐.

사람이 할 도리를 다 한다면 다 순임금과 같이 될 것이다'하고,
공명의公明儀는

'文王은 나의 스승이라는 주공周公의 말씀이 어찌 나를 속이겠느냐'고 하였습니다.

성간成?은 사람의 이름이다. 피는 성인을 이르는 것이다. 할 일을 하는 자가 역시 이와 같다고 함은 이것은 사람이 능히 할 일을 한다면 다 순임금과 같이 될 수 있는 것을 말한 것이다. 공명은 성, 의는 이름, 노나라의 어진 사람이다. 문왕은 나의 스승이라 함은, 대개 주공의 말인데 공명의가 역시 문왕을 반드시 스승 삼으려 하므로, 주공의 말을 외워 자기를 속이지 못하는 것을 찬탄하여 말한 것이다. 맹자께서 이미 세자에게 고하기를 도는 둘이 없다 하고, 다시 이 세 사람의 말을 이끌어 밝혀서 세자로 하여금 독실히 믿고 힘써 행하여 성현을 스승삼게 한 것이요, 다른 말은 다시 구할 것이 없다 하신 것이다.

이제 등?나라 긴 곳을 끊어서 짧은 곳에 이으면(이리저리 두루 모으면) 거의 五十里는 되니,

이것으로도 좋은 나라로 만들 수 있습니다.
『서경書經』에 '약藥을 먹어서 어지럽지 않으면 그 병病이 낫지 않을 것이라'고 하였습니다."

절은 끊음이다. 서는 《상서》의 열명편이다. 명현은 어지러움이다.

등나라가 비록 작으나 잘 다스릴 수 있으니, 다만 비근한 데만 편안히 하여 스스로 극복하지 못하여 악을 버리고 착한 것을 하지 못할까 두려워하는 것이다.
○ 내 생각으로는 맹자의 성선설을 달함이 비로소 이에 나타났고, <고자>편에 자세히 갖추었다. 그러나 잠잠히 기록하고 겉으로 통하면, 곧 맹자 7 편중에 이치가 아닌 것이 없으니, 그 전의 성인들이 발하지 못한 것으로서 성인으로서의 공이 있으니, 정자의 말이 옳다.

《?文公上 - Teng Wen Gong I》

1-1 ?文公爲世子，將之楚，過宋而見孟子。孟子道性善，言必稱堯舜。

When the prince, afterwards duke Wen of Teng, had to go to Chu,

he went by way of Song, and visited Mencius.

Mencius discoursed to him how the nature of man is good,

and when speaking, always made laudatory reference to Yao and Shun.

1-2 世子自楚反，復見孟子。孟子曰：「世子疑吾言乎？夫道一而已矣。

成?謂齊景公曰：『彼丈夫也，我丈夫也，吾何畏彼哉？』

?淵曰：『舜何人也？予何人也？有爲者亦若是。』

公明儀曰：『文王我師也，周公豈欺我哉？』

今?，?長補短，將五十里也，猶可以爲善國。

《書》曰：『若藥不瞑眩，厥疾不?。』」

When the prince was returning from Chu, he again visited Mencius.

Mencius said to him, 'Prince, do you doubt my words?

The path is one, and only one. Cheng Gan said to duke Jing of Qi,

"They were men. I am a man. Why should I stand in awe of them?"

Yan Yuan said, "What kind of man was Shun? What kind of man am I?

He who exerts himself will also become such as he was."

Gong Ming Yi said, "King Wen is my teacher.

How should the duke of Zhou deceive me by those words?"

Now, Teng, taking its length with its breadth, will amount, I suppose, to fifty li.

It is small, but still sufficient to make a good State.

It is said in the Book of History,

"If medicine do not raise a commotion in the patient,

his disease will not be cured by it."'

2-1 ?定公薨。世子謂然友曰：「昔者孟子嘗與我言於宋，於心終不忘。今也不幸至於大故，吾欲使子問於孟子，然後行事。」

When the duke Ding of Teng died, the prince said to Ran You, 'Formerly, Mencius spoke with me in Song, and in my mind I have never forgotten his words. Now, alas! this great duty to my father devolves upon me; I wish to send you to ask the advice of Mencius, and then to proceed to its various services'

2-2 然友之鄒問於孟子。孟子曰：「不亦善乎！親喪固所自盡也。曾子曰：『生事之以禮；死葬之以禮，祭之以禮，可謂孝矣。』諸侯之禮，吾未之學也；雖然，吾嘗聞之矣。三年之喪，齊疏之服，?粥之食，自天子達於庶人，三代共之。」

Ran You accordingly proceeded to Zou, and consulted Mencius. Mencius said, 'Is this not good? In discharging the funeral duties to parents, men indeed feel constrained to do their utmost. The philosopher Zeng said, "When parents are alive, they should be served according to propriety; when they are dead, they should be buried according to propriety; and they should be sacrificed to according to propriety - this may be called filial piety." The ceremonies to be observed by the princes I have not learned, but I have heard these points: that the three years' mourning, the garment of coarse cloth with its lower edge even, and the eating of congee, were equally prescribed by the three dynasties, and binding on all, from the sovereign to the mass of the people.'

2-3 然友反命，定爲三年之喪。父兄百官皆不欲，曰：「吾宗國魯先君莫之行，吾先君亦莫之行也，至於子之身而反之，不可。且志曰：『喪祭從先祖。』」曰：「吾有所受之也。」謂然友曰：「吾他日未嘗學問，好馳馬試劍。今也父兄百官不我足也，恐其不能盡於大事，子爲我問孟子。」

Ran You reported the execution of his commission, and the prince determined that the three years' mourning should be observed. His aged relatives, and the body of the officers, did not wish that it should be so, and said, 'The former princes of Lu, that kingdom which we honour, have, none of them, observed this practice, neither have any of our own former princes observed it. For you to act contrary to their example is not proper. Moreover, the History says, "In the observances of mourning and sacrifice, ancestors are to be followed," meaning that they received those things from a proper source to hand them down.' The prince said again to Ran You, 'Hitherto, I have not given myself to the pursuit of learning, but have found my pleasure in horsemanship and sword-exercise, and now I don't come up to the wishes of my aged relatives and the officers. I am afraid I may not be able to discharge my duty in the great business that I have entered on; do you again consult Mencius for me.'

2-4 然友復之鄒問孟子。孟子曰：「然。不可以他求者也。孔子曰：『君薨，聽於?宰。?粥，面深墨。?位而哭，百官有司，莫敢不哀，先之也。』上有好者，下必有甚焉者矣。『君子之德，風也；小人之德，草也。草?之風必偃。』是在世子。」

On this, Ran You went again to Zou, and consulted Mencius. Mencius said, 'It is so, but he may not seek a remedy in others, but only in himself. Confucius said, "When a prince dies, his successor entrusts the administration to the prime minister. He sips the congee. His face is of a deep black. He approaches the place of mourning, and weeps. Of all the officers and inferior ministers there is not one who will presume not to join in the lamentation, he setting them this example. What the superior loves, his inferiors will be found to love exceedingly. The relation between superiors and inferiors is like that between the wind and grass. The grass must bend when the wind blows upon it." The business depends on the prince.'

2-5 然友反命。世子曰：「然。是誠在我。」五月居廬，未有命戒。百官族人可謂曰知。及至葬，四方來觀之，?色之戚，哭泣之哀，弔者大悅。

Ran You returned with this answer to his commission, and the prince said, 'It is so. The matter does indeed depend on me.' So for five months he dwelt in the shed, without issuing an order or a caution. All the officers and his relatives said, 'He may be said to understand the ceremonies.' When the time of interment arrived, they came from all quarters of the State to witness it. Those who had come from other States to condole with him, were greatly pleased with the deep dejection of his countenance and the mournfulness of his wailing and weeping.

3-1 ?文公問爲國。孟子曰：「民事不可緩也。《詩》云：『晝爾于茅，宵爾索?；?其乘屋，其始播百穀。』民之爲道也，有??者有?心，無??者無?心。苟無?心，放?邪侈，無不爲已。及陷乎罪，然後從而刑之，是罔民也。焉有仁人在位，罔民而可爲也？是故賢君必恭儉禮下，取於民有制。陽虎曰：『爲富不仁矣，爲仁不富矣。』

The duke Wen of Teng asked Mencius about the proper way of governing a kingdom. Mencius said, 'The business of the people may not be remissly attended to. It is said in the Book of Poetry, "In the day-light go and gather the grass, And at night twist your ropes; Then get up quickly on the roofs; Soon must we begin sowing again the grain." The way of the people is this: If they have a certain livelihood, they will have a fixed heart; if they have not a certain livelihood, they have not a fixed heart. 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 have thus 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, a ruler who is endowed with talents and virtue will be gravely complaisant and economical, showing a respectful politeness to his ministers, and taking from the people only in accordance with regulated limits. Yang Hu said, "He who seeks to be rich will not be benevolent. He who wishes to be benevolent will not be rich."

3-2 「夏后氏五十而貢，殷人七十而助，周人百畝而徹，其實皆什一也。徹者，徹也；助者，藉也。龍子曰：『治地莫善於助，莫不善於貢。貢者校數歲之中以爲常。樂歲，粒米狼戾，多取之而不爲虐，則寡取之；凶年，糞其田而不足，則必取盈焉。爲民父母，使民??然，將終歲勤動，不得以養其父母，又稱貸而益之。使老稚轉乎溝壑，惡在其爲民父母也？』夫世祿，?固行之矣。《詩》云：『雨我公田，遂及我私。』惟助爲有公田。由此觀之，雖周亦助也。

'The sovereign of the Xia dynasty enacted the fifty mu allotment, and the payment of a tax. The founder of the Yin enacted the seventy mu allotment, and the system of mutual aid. The founder of the Zhou enacted the hundred mu allotment, and the share system. In reality, what was paid in all these was a tithe. The share system means mutual division. The aid system means mutual dependence. Long said, "For regulating the lands, there is no better system than that of mutual aid, and none which is not better than that of taxing. By the tax system, the regular amount was fixed by taking the average of several years. In good years, when the grain lies about in abundance, much might be taken without its being oppressive, and the actual exaction would be small. But in bad years, the produce being not sufficient to repay the manuring of the fields, this system still requires the taking of the full amount. When the parent of the people causes the people to wear looks of distress, and, after the whole year's toil, yet not to be able to nourish their parents, so that they proceed to borrowing to increase their means, till the old people and children are found lying in the ditches and water-channels - where, in such a case, is his parental relation to the people?" As to the system of hereditary salaries, that is already observed in Teng. It is said in the Book of Poetry, "May the rain come down on our public field, And then upon our private fields!" It is only in the system of mutual aid that there is a public field, and from this passage we perceive that even in the Zhou dynasty this system has been recognised.

3-3 「設爲庠序學校以?之：庠者，養也；校者，?也；序者，射也。夏曰校，殷曰序，周曰庠，學則三代共之，皆所以明人倫也。人倫明於上，小民親於下。有王者起，必來取法，是爲王者師也。《詩》云『周雖舊邦，其命惟新』，文王之謂也。子力行之，亦以新子之國。」

'Establish Xiang, Xu, Xue, and Xiao, all those educational institutions, for the instruction of the people. The name Xiang indicates nourishing as its object; Xiao, indicates teaching; and Xu indicates archery. By the Xia dynasty the name Xiao was used; by the Yin, that of Xu; and by the Zhou, that of Xiang. As to the Xue, they belonged to the three dynasties, and by that name. The object of them all is to illustrate the human relations. When those are thus illustrated by superiors, kindly feeling will prevail among the inferior people below. Should a real sovereign arise, he will certainly come and take an example from you; and thus you will be the teacher of the true sovereign. It is said in the Book of Poetry, "Although Zhou was an old country, It received a new destiny." That is said with reference to king Wen. Do you practise those things with vigour, and you also will by them make new your kingdom.'

3-4 使畢戰問井地。孟子曰：「子之君將行仁政，選擇而使子，子必勉之！夫仁政，必自經界始。經界不正，井地不鈞，穀祿不平。是故暴君?吏必慢其經界。經界?正，分田制祿可坐而定也。夫?壤地?小，將爲君子焉，將爲野人焉。無君子莫治野人，無野人莫養君子。請野九一而助，國中什一使自賦。卿以下必有圭田，圭田五十畝。餘夫二十五畝。死徙無出?，?田同井。出入相友，守望相助，疾病相扶持，則百姓親睦。方里而井，井九百畝，其中爲公田。八家皆私百畝，同養公田。公事畢，然後敢治私事，所以別野人也。此其大略也。若夫潤澤之，則在君與子矣。」

The duke afterwards sent Bi Zhan to consult Mencius about the nine-squares system of dividing the land. Mencius said to him, 'Since your prince, wishing to put in practice a benevolent government, has made choice of you and put you into this employment, you must exert yourself to the utmost. Now, the first thing towards a benevolent government must be to lay down the boundaries. If the boundaries be not defined correctly, the division of the land into squares will not be equal, and the produce available for salaries will not be evenly distributed. on this account, oppressive rulers and impure ministers are sure to neglect this defining of the boundaries. When the boundaries have been defined correctly, the division of the fields and the regulation of allowances may be determined by you, sitting at your ease. Although the territory of Teng is narrow and small, yet there must be in it men of a superior grade, and there must be in it country-men. If there were not men of a superior grade, there would be none to rule the country-men. If there were not country-men, there would be none to support the men of superior grade. I would ask you, in the remoter districts, observing the nine-squares division, to reserve one division to be cultivated on the system of mutual aid, and in the more central parts of the kingdom, to make the people pay for themselves a tenth part of their produce. From the highest officers down to the lowest, each one must have his holy field, consisting of fifty mu. Let the supernumerary males have their twenty-five mu. on occasions of death, or removal from one dwelling to another, there will be no quitting the district. In the fields of a district, those who belong to the same nine squares render all friendly offices to one another in their going out and coming in, aid one another in keeping watch and ward, and sustain one another in sickness. Thus the people are brought to live in affection and harmony. A square li covers nine squares of land, which nine squares contain nine hundred mu. The central square is the public field, and eight families, each having its private hundred mu, cultivate in common the public field. And not till the public work is finished, may they presume to attend to their private affairs. This is the way by which the country-men are distinguished from those of a superior grade. Those are the great outlines of the system. Happily to modify and adapt it depends on the prince and you.'

4-1 有爲神農之言者許行，自楚之?，踵門而告文公曰：「遠方之人聞君行仁政，願受一廛而爲氓。」文公與之處，其徒數十人，皆衣褐，??、織席以爲食。

There came from Chu to Teng one Xu Xing, who gave out that he acted according to the words of Shen Nong. Coming right to his gate, he addressed the duke Wen, saying, 'A man of a distant region, I have heard that you, Prince, are practising a benevolent government, and I wish to receive a site for a house, and to become one of your people.' The duke Wen gave him a dwelling-place. His disciples, amounting to several tens, all wore clothes of haircloth, and made sandals of hemp and wove mats for a living.

4-2 陳良之徒陳相與其弟辛，負??而自宋之?，曰：「聞君行聖人之政，是亦聖人也，願爲聖人氓。」陳相見許行而大悅，盡棄其學而學焉。

At the same time, Chen Xiang, a disciple of Chen Liang, and his younger brother, Xin, with their plough-handles and shares on their backs, came from Song to Teng, saying, 'We have heard that you, Prince, are putting into practice the government of the ancient sages, showing that you are likewise a sage. We wish to become the subjects of a sage.' When Chen Xiang saw Xu Xing, he was greatly pleased with him, and, abandoning entirely whatever he had learned, became his disciple.

4-3 陳相見孟子，道許行之言曰：「?君，則誠賢君也；雖然，未聞道也。賢者與民?耕而食，饔?而治。今也?有倉?府庫，則是?民而以自養也，惡得賢？」

Having an interview with Mencius, he related to him with approbation the words of Xu Xing to the following effect: 'The prince of Teng is indeed a worthy prince. He has not yet heard, however, the real doctrines of antiquity. Now, wise and able princes should cultivate the ground equally and along with their people, and eat the fruit of their labour. They should prepare their own meals, morning and evening, while at the same time they carry on their government. But now, the prince of T'ang has his granaries, treasuries, and arsenals, which is an oppressing of the people to nourish himself. How can he be deemed a real worthy prince?'

4-4 孟子曰：「許子必種粟而後食乎？」曰：「然。」

Mencius said,'I suppose that Xu Xing sows grain and eats the produce. Is it not so?' 'It is so,' was the answer.

4-5 「許子必織布而後衣乎？」曰：「否。許子衣褐。」

'I suppose also he weaves cloth, and wears his own manufacture. Is it not so?' 'No. Xu wears clothes of haircloth.'

4-6 「許子冠乎？」曰：「冠。」

'Does he wear a cap?' 'He wears a cap.'

4-7 曰：「奚冠？」曰：「冠素。」

'What kind of cap?' 'A plain cap.'

4-8 曰：「自織之與？」曰：「否。以粟易之。」

'Is it woven by himself?' 'No. He gets it in exchange for grain.'

4-9 曰：「許子奚爲不自織？」曰：「害於耕。」

'Why does Xu not weave it himself?' 'That would injure his husbandry.'

4-10 曰：「許子以釜甑?，以鐵耕乎？」曰：「然。」

'Does Xu cook his food in boilers and earthenware pans, and does he plough with an iron share?' 'Yes.'

4-11 「自爲之與？」曰：「否。以粟易之。」

'Does he make those articles himself?' 'No. He gets them in exchange for grain.'

4-12 「以粟易械器者，不爲?陶冶；陶冶亦以其械器易粟者，豈爲?農夫哉？且許子何不爲陶冶。舍皆取諸其宮中而用之？何爲紛紛然與百工交易？何許子之不憚煩？」曰：「百工之事，固不可耕且爲也。」

Mencius then said, 'The getting those various articles in exchange for grain, is not oppressive to the potter and the founder, and the potter and the founder in their turn, in exchanging their various articles for grain, are not oppressive to the husbandman. How should such a thing be supposed? And moreover, why does not Xu act the potter and founder, supplying himself with the articles which he uses solely from his own establishment? Why does he go confusedly dealing and exchanging with the handicraftsmen? Why does he not spare himself so much trouble?' Chen Xiang replied, 'The business of the handicraftsman can by no means be carried on along with the business of husbandry.'

4-13 「然則治天下獨可耕且爲與？有大人之事，有小人之事。且一人之身，而百工之所爲備。如必自爲而後用之，是率天下而路也。故曰：或勞心，或勞力；勞心者治人，勞力者治於人；治於人者食人，治人者食於人：天下之通義也。

Mencius resumed, 'Then, is it the government of the kingdom which alone can be carried on along with the practice of husbandry? Great men have their proper business, and little men have their proper business. Moreover, in the case of any single individual, whatever articles he can require are ready to his hand, being produced by the various handicraftsmen - if he must first make them for his own use, this way of doing would keep all the people running about upon the roads. Hence, there is the saying, "Some labour with their minds, and some labour with their strength. Those who labour with their minds govern others; those who labour with their strength are governed by others. Those who are governed by others support them; those who govern others are supported by them." This is a principle universally recognised.

4-14 「當堯之時，天下猶未平，洪水橫流，氾濫於天下。草木暢茂，禽獸繁殖，五穀不登，禽獸?人。獸蹄鳥跡之道，交於中國。堯獨憂之，?舜而敷治焉。舜使益掌火，益烈山澤而焚之，禽獸逃匿。禹疏九河，?濟?，而注諸海；決汝漢，排淮泗，而注之江，然後中國可得而食也。當是時也，禹八年於外，三過其門而不入，雖欲耕，得乎？后稷?民稼穡。樹藝五穀，五穀熟而民人育。人之有道也，飽食、煖衣、逸居而無?，則近於禽獸。聖人有憂之，使契爲司徒，?以人倫：父子有親，君臣有義，夫婦有別，長幼有序，朋友有信。放勳曰：『勞之來之，匡之直之，輔之翼之，使自得之，又從而振德之。』聖人之憂民如此，而暇耕乎？

'In the time of Yao, when the world had not yet been perfectly reduced to order, the vast waters, flowing out of their channels, made a universal inundation. Vegetation was luxuriant, and birds and beasts swarmed. The various kinds of grain could not be grown. The birds and beasts pressed upon men. The paths marked by the feet of beasts and prints of birds crossed one another throughout the Middle Kingdom. To Yao alone this caused anxious sorrow. He raised Shun to office, and measures to regulate the disorder were set forth. Shun committed to Yi the direction of the fire to be employed, and Yi set fire to, and consumed, the forests and vegetation on the mountains and in the marshes, so that the birds and beasts fled away to hide themselves. Yu separated the nine streams, cleared the courses of the Ji and Ta, and led them all to the sea. He opened a vent also for the Ru and Han, and regulated the course of the Huai and Si, so that they all flowed into the Jiang. When this was done, it became possible for the people of the Middle Kingdom to cultivate the ground and get food for themselves. During that time, Yu was eight years away from his home, and though he thrice passed the door of it, he did not enter. Although he had wished to cultivate the ground, could he have done so? The Minister of Agriculture taught the people to sow and reap, cultivating the five kinds of grain. When the five kinds of grain were brought to maturity, the people all obtained a subsistence. But men possess a moral nature; and if they are well fed, warmly clad, and comfortably lodged, without being taught at the same time, they become almost like the beasts. This was a subject of anxious solicitude to the sage Shun, and he appointed Xie to be the Minister of Instruction, to teach the relations of humanity: how, between father and son, there should be affection; between sovereign and minister, righteousness; between husband and wife, attention to their separate functions; between old and young, a proper order; and between friends, fidelity. The high meritorious sovereign said to him, "Encourage them; lead them on; rectify them; straighten them; help them; give them wings - thus causing them to become possessors of themselves. Then follow this up by stimulating them, and conferring benefits on them." When the sages were exercising their solicitude for the people in this way, had they leisure to cultivate the ground?

4-15 「堯以不得舜爲己憂，舜以不得禹、?陶爲己憂。夫以百畝之不易爲己憂者，農夫也。分人以財謂之惠，?人以善謂之忠，爲天下得人者謂之仁。是故以天下與人易，爲天下得人難。孔子曰：『大哉堯之爲君！惟天爲大，惟堯則之，蕩蕩乎民無能名焉！君哉舜也！巍巍乎有天下而不與焉！』堯舜之治天下，豈無所用其心哉？亦不用於耕耳。

'What Yao felt giving him anxiety was the not getting Shun. What Shun felt giving him anxiety was the not getting Yu and Gao Yao. But he whose anxiety is about his hundred mu not being properly cultivated, is a mere husbandman. The imparting by a man to others of his wealth, is called "kindness." The teaching others what is good, is called "the exercise of fidelity." The finding a man who shall benefit the kingdom, is called "benevolence." Hence to give the throne to another man would be easy; to find a man who shall benefit the kingdom is difficult. Confucius said, "Great indeed was Yao as a sovereign. It is only Heaven that is great, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. Princely indeed was Shun! How majestic was he, having possession of the kingdom, and yet seeming as if it were nothing to him!" In their governing the kingdom, were there no subjects on which Yao and Shun employed their minds? There were subjects, only they did not employ their minds on the cultivation of the ground.

4-16 「吾聞用夏變夷者，未聞變於夷者也。陳良，楚?也。悅周公、仲尼之道，北學於中國。北方之學者，未能或之先也。彼所謂豪傑之士也。子之兄弟事之數十年，師死而遂倍之。昔者孔子沒，三年之外，門人治任將歸，入揖於子貢，相向而哭，皆失聲，然後歸。子貢反，築室於場，獨居三年，然後歸。他日，子夏、子張、子游以有若似聖人，欲以所事孔子事之，彊曾子。曾子曰：『不可。江漢以濯之，秋陽以暴之，??乎不可?已。』今也南蠻?舌之人，非先王之道，子倍子之師而學之，亦異於曾子矣。吾聞出於幽谷遷于喬木者，末聞下喬木而入於幽谷者。《魯頌》曰：『戎狄是膺，荊舒是懲。』周公方且膺之，子是之學，亦爲不善變矣。」

'I have heard of men using the doctrines of our great land to change barbarians, but I have never yet heard of any being changed by barbarians. Chen Liang was a native of Chu. Pleased with the doctrines of Zhou Gong and Zhong Ni, he came northwards to the Middle Kingdom and studied them. Among the scholars of the northern regions, there was perhaps no one who excelled him. He was what you call a scholar of high and distinguished qualities. You and your brother followed him some tens of years, and when your master died, you forthwith turned away from him. Formerly, when Confucius died, after three vears had elapsed, his disciples collected their baggage, and prepared to return to their several homes. But on entering to take their leave of Zi Gong, as they looked towards one another, they wailed, till they all lost their voices. After this they returned to their homes, but Zi Gong went back, and built a house for himself on the altar-ground, where he lived alone other three years, before he returned home. on another occasion, Zi Xia, Zi Zhang, and Zi You, thinking that You Ruo resembled the sage, wished to render to him the same observances which they had rendered to Confucius. They tried to force the disciple Zeng to join with them, but he said, "This may not be done. What has been washed in the waters of the Jiang and Han, and bleached in the autumn sun - how glistening is it! Nothing can be added to it." Now here is this shrike-tongued barbarian of the south, whose doctrines are not those of the ancient kings. You turn away from your master and become his disciple. Your conduct is different indeed from that of the philosopher Zeng. I have heard of birds leaving dark valleys to remove to lofty trees, but I have not heard of their descending from lofty trees to enter into dark valleys. In the Praise-songs of Lu it is said, "He smote the barbarians of the west and the north, He punished Jing and Shu." Thus Zhou Gong would be sure to smite them, and you become their disciple again; it appears that your change is not good.'

4-17 「從許子之道，則市賈不貳，國中無?。雖使五尺之童適市，莫之或欺。布帛長短同，則賈相若；麻縷絲絮輕重同，則賈相若；五穀多寡同，則賈相若；?大小同，則賈相若。」曰：「夫物之不齊，物之情也；或相倍?，或相什伯，或相千萬。子比而同之，是亂天下也。巨?小?同賈，人豈爲之哉？從許子之道，相率而爲?者也，惡能治國家？」

Chen Xiang said, 'If Xu's doctrines were followed, then there would not be two prices in the market, nor any deceit in the kingdom. If a boy of five cubits were sent to the market, no one would impose on him; linen and silk of the same length would be of the same price. So it would be with bundles of hemp and silk, being of the same weight; with the different kinds of grain, being the same in quantity; and with shoes which were of the same size.' Mencius replied, 'It is the nature of things to be of unequal quality. Some are twice, some five times, some ten times, some a hundred times, some a thousand times, some ten thousand times as valuable as others. If you reduce them all to the same standard, that must throw the kingdom into confusion. If large shoes and small shoes were of the same price, who would make them? For people to follow the doctrines of Xu, would be for them to lead one another on to practise deceit. How can they avail for the government of a State?'

5-1 墨者夷之，因徐?而求見孟子。孟子曰：「吾固願見，今吾?病，病愈，我且往見，夷子不來！」

The Mohist, Yi Zhi, sought, through Xu Bi, to see Mencius. Mencius said, 'I indeed wish to see him, but at present I am still unwell. When I am better, I will myself go and see him. He need not come here again.'

5-2 他日又求見孟子。孟子曰：「吾今則可以見矣。不直，則道不見；我且直之。吾聞夷子墨者。墨之治喪也，以薄爲其道也。夷子思以易天下，豈以爲非是而不貴也？然而夷子葬其親厚，則是以所賤事親也。」

Next day, Yi Zhi again sought to see Mencius. Mencius said, 'To-day I am able to see him. But if I do not correct his errors, the true principles will not be fully evident. Let me first correct him. I have heard that this Yi is a Mohist. Now Mo considers that in the regulation of funeral matters a spare simplicity should be the rule. Yi thinks with Mo's doctrines to change the customs of the kingdom - how does he regard them as if they were wrong, and not honour them? Notwithstanding his views, Yi buried his parents in a sumptuous manner, and so he served them in the way which his doctrines discountenance.'

5-3 徐子以告夷子。夷子曰：「儒者之道，古之人『若保赤子』，此言何謂也？之則以爲愛無差等，施由親始。」

The disciple Xu informed Yi of these remarks. Yi said, 'Even according to the principles of the learned, we find that the ancients acted towards the people "as if they were watching over an infant." What does this ｅxpression mean? To me it sounds that we are to love all without difference of degree; but the manifestation of love must begin with our parents.'

5-4 徐子以告孟子。孟子曰：「夫夷子，信以爲人之親其兄之子爲若親其?之赤子乎？彼有取爾也。赤子匍匐將入井，非赤子之罪也。且天之生物也，使之一本，而夷子二本故也。蓋上世嘗有不葬其親者。其親死，則?而委之於壑。他日過之，狐狸食之，蠅?姑?之。其?有?，?而不視。夫?也，非爲人?，中心達於面目。蓋歸反??而掩之。掩之誠是也，則孝子仁人之掩其親，亦必有道矣。」

Xu reported this reply to Mencius, who said, 'Now, does Yi really think that a man's affection for the child of his brother is merely like his affection for the infant of a neighbour? What is to be approved in that ｅxpression is simply this: that if an infant crawling about is likely to fall into a well, it is no crime in the infant. Moreover, Heaven gives birth to creatures in such a way that they have one root, and Yi makes them to have two roots. This is the cause of his error. And, in the most ancient times, there were some who did not inter their parents. When their parents died, they took them up and threw them into some water-channel. Afterwards, when passing by them, they saw foxes and wild-cats devouring them, and flies and gnats biting at them. The perspiration started out upon their foreheads, and they looked away, unable to bear the sight. It was not on account of other people that this perspiration flowed. The emotions of their hearts affected their faces and eyes, and instantly they went home, and came back with baskets and spades and covered the bodies. If the covering them thus was indeed right, you may see that the filial son and virtuous man, in interring in a handsome manner their parents, act according to a proper rule.'

5-5 徐子以告夷子。夷子憮然爲閒曰：「命之矣。」

The disciple Xu informed Yi of what Mencius had said. Yi was thoughtful for a short time, and then said, 'He has instructed me.‘

[溢空(재휘애비)]

성간成覸이 제齊나라 경공景公에게 '聖人도 장부丈夫며 나도 장부丈夫이니
내가 어찌 聖人을 두려워하리요' 하였으며,
안연顔淵이 '순舜임금은 어떤 사람이며, 나는 어떤 사람이냐.
사람이 할 도리를 다 한다면 다 순임금과 같이 될 것이다'하고,
공명의公明儀는
'文王은 나의 스승이라는 주공周公의 말씀이 어찌 나를 속이겠느냐'고 하였습니다.