맹자 제임스레게 20
Mencius Chapter 20
1. 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.
2. ‘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.
3. ‘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.
4. ‘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.”
5. ‘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.’
1. Wan Chang said, ‘What is the reason that a scholar does not accept a stated support from a prince?’ 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.’
2. Wan Chang said, ‘If the prince send him a present of grain, for instance, does he accept it?’ ‘He accepts it,’ answered Mencius. ‘On what principle of righteousness does he accept it?’ ‘Why– the prince ought to assist the people in their necessities.’
3. Chang pursued, ‘Why is it that the scholar will thus accept the prince’s help, but will not accept his pay?’ The answer was, ‘He does not presume to do so.’ ‘I venture to ask why he does not presume to do so.’ ‘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.’
4. Chang asked, ‘If the prince sends a scholar a present, he accepts it;– I do not know whether this present may be constantly repeated.’ Mencius answered, ‘There was the conduct of the duke Mû to Tsze-sze– He made frequent inquiries after Tsze-sze’s health, and sent him frequent presents of cooked meat. Tsze-sze 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?
5. Chang 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?’ 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. Tsze-sze 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.
6. ‘There was Yâo’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.”‘
1. Wan Chang said, ‘I venture to ask what principle of righteousness is involved in a scholar’s not going to see the princes?’ 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.’
2. Wan Chang 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?’ Mencius replied, ‘It is right to go and perform the service; it would not be right to go and see the prince.’
3. ‘And,’ added Mencius, ‘on what account is it that the prince wishes to see the scholar?’ ‘Because of his extensive information, or because of his talents and virtue,’ was the reply. ‘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.
4. ‘During the frequent interviews of the duke Mû with Tsze-sze, 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?” Tsze-sze 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 Tsze-sze 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!
5. ‘The duke Ching of Ch’î, 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.’
6. Chang said, ‘May I ask with what a forester should be summoned?’ 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.
7. ‘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!
8. ‘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 Châu is level like a whetstone,
And straight as an arrow.
The officers tread it,
And the lower people see it.”‘
9. Wan Chang said, ‘When Confucius received the prince’s message calling him, he went without waiting for his carriage. Doing so, did Confucius do wrong?’ Mencius replied, ‘Confucius was in office, and had to observe its appropriate duties. And moreover, he was summoned on the business of his office.’
1. Mencius said to Wan Chang, ‘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.
2. ‘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.’
1. The king Hsüan of Ch’î asked about the office of high ministers. Mencius said, ‘Which high ministers is your Majesty asking about?’ ‘Are there differences among them?’ inquired the king. ‘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.’ The king said, ‘I beg to ask about the high ministers who are noble and relatives of the prince.’ 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.’
2. The king on this looked moved, and changed countenance.
3. Mencius said, ‘Let not your Majesty be offended. You asked me, and I dare not answer but according to truth.’
4. 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.’