← 孟Mèng子Zǐ · Mencius

万wàn章zhāng章zhāng句jù下xià · Wan Zhang · Part 2

10-1

孟mèng子zǐ曰yuē：「伯bó夷yí，目mù不bú视shì𫫇ě色sè，耳ěr不bù听tīng𫫇ě声shēng。非fēi其qí君jūn不bú事shì，非fēi其qí民mín不bù使shǐ。治zhì则zé进jìn，乱luàn则zé退tuì。横héng政zhèng之zhī所suǒ出chū，横héng民mín之zhī所suó止zhǐ，不bù忍rěn居jū也yě。思sī与yǔ乡xiāng人rén处chù，如rú以yǐ朝cháo衣yī朝cháo冠guān坐zuò于yú涂tú炭tàn也yě。当dāng纣zhòu之zhī时shí，居jū北béi海hǎi之zhī滨bīn，以yǐ待dài天tiān下xià之zhī清qīng也yě。」故gù闻wén伯bó夷yí之zhī风fēng者zhě，顽wán夫fū廉lián，懦nuò夫fū有yǒu立lì志zhì。

Mencius said, 'Bo Yi would not allow his eyes to look on a bad sight, nor his ears to listen to a bad sound. He would not serve a prince whom he did not approve, nor command a people whom he did not esteem. In a time of good government he took office, and on the occurrence of confusion he retired. He could not bear to dwell either in a court from which a lawless government emanated, or among lawless people. He considered his being in the same place with a villager, as if he were to sit amid mud and coals with his court robes and court cap. In the time of Zhou he dwelt on the shores of the North sea, waiting the purification of the kingdom. Therefore when men now hear the character of Bo Yi, the corrupt become pure, and the weak acquire determination.

Legge · 1895 · public domain

10-2

伊yī尹yǐn曰yuē：『何hé事shì非fēi君jūn？何hé使shǐ非fēi民mín？』治zhì亦yì进jìn，乱luàn亦yì进jìn。曰yuē：『天tiān之zhī生shēng斯sī民mín也yě，使shǐ先xiān知zhī觉jué后hòu知zhī，使shǐ先xiān觉jué觉jué后hòu觉jué。予yǔ，天tiān民mín之zhī先xiān觉jué者zhé也yě；予yǔ将jiāng以yí此cǐ道dào觉jué此cǐ民mín也yě。』思sī天tiān下xià之zhī民mín匹pǐ夫fū匹pǐ妇fù有yǒu不bù与yǔ被bèi尧yáo舜shùn之zhī泽zé者zhě，若ruò己jǐ推tuī而ér内nèi之zhī沟gōu中zhōng，其qí自zì任rèn以yǐ天tiān下xià之zhī重zhòng也yě。

'Yi Yin said, "Whom may I not serve? My serving him makes him my sovereign. What people may I not command? My commanding them makes them my people." In a time of good government he took office, and when confusion prevailed, he also took office. He said, "Heaven's plan in the production of mankind is this: that they who are first informed should instruct those who are later in being informed, and they who first apprehend principles should instruct those who are slower in doing so. I am the one of Heaven's people who has first apprehended; I will take these principles and instruct the people in them." He thought that among all the people of the kingdom, even the common men and women, if there were any who did not share in the enjoyment of such benefits as Yao and Shun conferred, it was as if he himself pushed them into a ditch - for he took upon himself the heavy charge of the kingdom.

Legge · 1895 · public domain

10-3

「柳liǔ下xià惠huì，不bù羞xiū污wū君jūn，不bù辞cí小xiǎo官guān。进jìn不bù隐yǐn贤xián，必bì以yǐ其qí道dào。遗yí佚yì而ér不bú怨yuàn，阨è穷qióng而ér不bù悯mǐn。与yǔ乡xiāng人rén处chù，由yóu由yóu然rán不bù忍rěn去qù也yě。『尔ěr为wèi尔ěr，我wǒ为wèi我wǒ，虽suī袒tǎn裼xī裸luǒ裎chéng于yú我wǒ侧cè，尔ěr焉yān能néng浼méi我wǒ哉zāi？』故gù闻wén柳liǔ下xià惠huì之zhī风fēng者zhě，鄙bǐ夫fū宽kuān，薄báo夫fū敦dūn。

'Hui of Liu Xia was not ashamed to serve an impure prince, nor did he think it low to be an inferior officer. When advanced to employment, he did not conceal his virtue, but made it a point to carry out his principles. When dismissed and left without office, he did not murmur. When straitened by poverty, he did not grieve. When thrown into the company of village people, he was quite at ease and could not bear to leave them. He had a saying, "You are you, and I am I. Although you stand by my side with breast and arms bare, or with your body naked, how can you defile me?" Therefore when men now hear the character of Hui of Liu Xia, the mean become generous, and the niggardly become liberal.

Legge · 1895 · public domain

10-4

孔kǒng子zi之zhī去qù齐qí，接jiē淅xī而ér行xíng；去qù鲁lǔ，曰yuē：『迟chí迟chí吾wú行xíng也yě。』去qù父fù母mǔ国guó之zhī道dào也yě。可ké以yǐ速sù而ér速sù，可ké以yí久jiǔ而ér久jiǔ，可ké以yǐ处chù而ér处chù，可ké以yǐ仕shì而ér仕shì，孔kǒng子zi也yě。」

'When Confucius was leaving Qi, he strained off with his hand the water in which his rice was being rinsed, took the rice, and went away. When he left Lu, he said, "I will set out by-and-by" - it was right he should leave the country of his parents in this way. When it was proper to go away quickly, he did so; when it was proper to delay, he did so; when it was proper to keep in retirement, he did so; when it was proper to go into office, he did so - this was Confucius.'

Legge · 1895 · public domain

10-5

孟mèng子zǐ曰yuē：「伯bó夷yí，圣shèng之zhī清qīng者zhé也yě；伊yī尹yǐn，圣shèng之zhī任rèn者zhé也yě；柳liǔ下xià惠huì，圣shèng之zhī和hé者zhé也yě；孔kǒng子zi，圣shèng之zhī时shí者zhé也yě。

Mencius said,'Bo Yi among the sages was the pure one; Yi Yin was the one most inclined to take office; Hui of Liu Xia was the accommodating one; and Confucius was the timeous one.

Legge · 1895 · public domain

10-6

孔kǒng子zi之zhī谓wèi集jí大dà成chéng。集jí大dà成chéng也yé者zhě，金jīn声shēng而ér玉yù振zhèn之zhī也yě。金jīn声shēng也yé者zhě，始shǐ条tiáo理lí也yě；玉yù振zhèn之zhī也yé者zhě，终zhōng条tiáo理lí也yě。始shǐ条tiáo理lí者zhě，智zhì之zhī事shì也yě；终zhōng条tiáo理lí者zhě，圣shèng之zhī事shì也yě。

In Confucius we have what is called a complete concert.

Legge · 1895 · public domain

10-7

智zhì，譬pì则zé巧qiáo也yě；圣shèng，譬pì则zé力lì也yě。由yóu射shè于yú百bǎi步bù之zhī外wài也yě，其qí至zhì，尔ěr力lì也yě；其qí中zhōng，非fēi尔ěr力lì也yě。」

A complete concert is when the large bell proclaims the commencement of the music, and the ringing stone proclaims its close. The metal sound commences the blended harmony of all the instruments, and the winding up with the stone terminates that blended harmony. The commencing that harmony is the work of wisdom. The terminating it is the work of sageness. As a comparison for wisdom, we may liken it to skill, and as a comparison for sageness, we may liken it to strength - as in the case of shooting at a mark a hundred paces distant. That you reach it is owing to your strength, but that you hit the mark is not owing to your strength.'

Legge · 1895 · public domain

10-8

北běi宫gōng锜qí问wèn曰yuē：「周zhōu室shì班bān爵jué禄lù也yě，如rú之zhī何hé？」

Bei Gong Qi asked Mencius, saying, 'What was the arrangement of dignities and emoluments determined by the House of Zhou?'

Legge · 1895 · public domain

10-9

孟mèng子zǐ曰yuē：「其qí详xiáng不bù可kě得dé闻wén也yě。诸zhū侯hóu𫫇ě其qí害hài己jí也yě，而ér皆jiē去qù其qí籍jí。然rán而ér轲kē也yě，尝cháng闻wén其qí略lüè也yě。

Mencius replied, 'The particulars of that arrangement cannot be learned, for the princes, disliking them as injurious to themselves, have all made away with the records of them.

Legge · 1895 · public domain

10-10

天tiān子zi一yī位wèi，公gōng一yī位wèi，侯hóu一yī位wèi，伯bó一yī位wèi，子zi、男nán同tóng一yī位wèi，凡fán五wú等déng也yě。君jūn一yī位wèi，卿qīng一yī位wèi，大dà夫fū一yī位wèi，上shàng士shì一yī位wèi，中zhōng士shì一yī位wèi，下xià士shì一yī位wèi，凡fán六liù等děng。

Still I have learned the general outline of them. The Son of Heaven constituted one dignity; the Gong one; the Hou one; the Bai one; and the Zi and the Nan each one of equal rank - altogether making five degrees of rank. The Ruler again constituted one dignity; the Chief Minister one; the Great Officers one; the Scholars of the First Class one; those of the Middle Class one; and those of the Lowest Class one - altogether making six degrees of dignity.

Legge · 1895 · public domain

10-11

天tiān子zi之zhī制zhì，地dì方fāng千qiān里lǐ，公gōng侯hóu皆jiē方fāng百bái里lǐ，伯bó七qī十shí里lǐ，子zi、男nán五wǔ十shí里lǐ，凡fán四sì等děng。不bù能néng五wǔ十shí里lǐ，不bù达dá于yú天tiān子zi，附fù于yú诸zhū侯hóu，曰yuē附fù庸yōng。

'To the Son of Heaven there was allotted a territory of a thousand li square.

Legge · 1895 · public domain

10-12

天tiān子zi之zhī卿qīng受shòu地dì视shì侯hóu，大dà夫fū受shòu地dì视shì伯bó，元yuán士shì受shòu地dì视shì子zi、男nán。

A Gong and a Hou had each a hundred li square. A Bai had seventy li, and a Zi and a Nan had each fifty li. The assignments altogether were of four amounts. Where the territory did not amount to fifty li, the chief could not have access himself to the Son of Heaven. His land was attached to some Hou-ship, and was called a Fu Yong. The Chief ministers of the Son of Heaven received an amount of territory equal to that of a Hou; a Great officer received as much as a Bai; and a scholar of the first class as much as a Zi or a Nan.

Legge · 1895 · public domain

10-13

大dà国guó地dì方fāng百bái里lǐ，君jūn十shí卿qīng禄lù，卿qīng禄lù四sì大dà夫fū，大dà夫fū倍bèi上shàng士shì，上shàng士shì倍bèi中zhōng士shì，中zhōng士shì倍bèi下xià士shì，下xià士shì与yǔ庶shù人rén在zài官guān者zhě同tóng禄lù，禄lù足zú以yǐ代dài其qí耕gēng也yě。

'In a great State, where the territory was a hundred li square, the ruler had ten times as much income as his Chief ministers; a Chief minister four times as much as a Great officer; a Great officer twice as much as a scholar of the first class; a scholar of the first class twice as much as one of the middle; a scholar of the middle class twice as much as one of the lowest; the scholars of the lowest class, and such of the common people as were employed about the government offices, had for their emolument as much as was equal to what they would have made by tilling the fields.

Legge · 1895 · public domain

10-14

次cì国guó地dì方fāng七qī十shí里lǐ，君jūn十shí卿qīng禄lù，卿qīng禄lù三sān大dà夫fū，大dà夫fū倍bèi上shàng士shì，上shàng士shì倍bèi中zhōng士shì，中zhōng士shì倍bèi下xià士shì，下xià士shì与yǔ庶shù人rén在zài官guān者zhě同tóng禄lù，禄lù足zú以yǐ代dài其qí耕gēng也yě。

In a State of the next order, where the territory was seventy li square, the ruler had ten times as much revenue as his Chief minister; a Chief minister three times as much as a Great officer; a Great officer twice as much as a scholar of the first class; a scholar of the first class twice as much as one of the middle; a scholar of the middle class twice as much as one of the lowest; the scholars of the lowest class, and such of the common people as were employed about the government offices, had for their emolument as much as was equal to what they would have made by tilling the fields.

Legge · 1895 · public domain

10-15

小xiǎo国guó地dì方fāng五wǔ十shí里lǐ，君jūn十shí卿qīng禄lù，卿qīng禄lù二èr大dà夫fū，大dà夫fū倍bèi上shàng士shì，上shàng士shì倍bèi中zhōng士shì，中zhōng士shì倍bèi下xià士shì，下xià士shì与yǔ庶shù人rén在zài官guān者zhě同tóng禄lù，禄lù足zú以yǐ代dài其qí耕gēng也yě。

In a small State, where the territory was fifty li square, the ruler had ten times as much revenue as his Chief minister; a Chief minister had twice as much as a Great officer; a Great officer twice as much as a scholar of the highest class; a scholar of the highest class twice as much as one of the middle; a scholar of the middle class twice as much as one of the lowest; scholars of the lowest class, and such of the common people as were employed about the government offices, had the same emolument - as much, namely, as was equal to what they would have made by tilling the fields.

Legge · 1895 · public domain

10-16

耕gēng者zhě之zhī所suǒ获huò，一yī夫fū百bái亩mǔ。百bái亩mǔ之zhī粪fèn，上shàng农nóng夫fū食shí九jiǔ人rén，上shàng次cì食shí八bā人rén，中zhōng食shí七qī人rén，中zhōng次cì食shí六liù人rén，下xià食shí五wǔ人rén。庶shù人rén在zài官guān者zhě，其qí禄lù以yǐ是shì为wèi差chà。」

As to those who tilled the fields, each husbandman received a hundred mu. When those mu were manured, the best husbandmen of the highest class supported nine individuals, and those ranking next to them supported eight. The best husbandmen of the second class supported seven individuals, and those ranking next to them supported six; while husbandmen of the lowest class only supported five. The salaries of the common people who were employed about the government offices were regulated according to these differences.'

Legge · 1895 · public domain

10-17

万wàn章zhāng问wèn曰yuē：「敢gǎn问wèn友yǒu。」孟mèng子zǐ曰yuē：「不bù挟xié长zhǎng，不bù挟xié贵guì，不bù挟xié兄xiōng弟dì而ér友yǒu。友yóu也yé者zhě，友yǒu其qí德dé也yě，不bù可ké以yí有yǒu挟xié也yě。

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.

Legge · 1895 · public domain

10-18

孟mèng献xiàn子zi，百bǎi乘chéng之zhī家jiā也yě，有yóu友yóu五wǔ人rén焉yān：乐lè正zhèng裘qiú、牧mù仲zhòng，其qí三sān人rén，则zé予yǔ忘wàng之zhī矣yǐ。献xiàn子zi之zhī与yú此cí五wǔ人rén者zhé友yóu也yě，无wú献xiàn子zi之zhī家jiā者zhé也yě。此cí五wǔ人rén者zhě，亦yì有yǒu献xiàn子zi之zhī家jiā，则zé不bù与yǔ之zhī友yóu矣yǐ。

There was Meng Xian, chief of a family of a hundred chariots.

Legge · 1895 · public domain

10-19

非fēi惟wéi百bǎi乘chéng之zhī家jiā为wèi然rán也yě。虽suī小xiǎo国guó之zhī君jūn亦yì有yǒu之zhī。费fèi惠huì公gōng曰yuē：『吾wú于yú子zi思sī，则zé师shī之zhī矣yǐ；吾wú于yú颜yán般bān，则zé友yǒu之zhī矣yǐ；王wáng顺shùn、长zhǎng息xī则zé事shì我wó者zhé也yě。』

There was Meng Xian, chief of a family of a hundred chariots.

Legge · 1895 · public domain

10-20

非fēi惟wéi小xiǎo国guó之zhī君jūn为wèi然rán也yě，虽suī大dà国guó之zhī君jūn亦yì有yǒu之zhī。晋jìn平píng公gōng之zhī于yú亥hài唐táng也yě，入rù云yún则zé入rù，坐zuò云yún则zé坐zuò，食shí云yún则zé食shí。虽suī疏shū食shí菜cài羹gēng，未wèi尝cháng不bù饱bǎo，盖gài不bù敢gǎn不bù饱báo也yě。然rán终zhōng于yú此cǐ而ér已yí矣yǐ。弗fú与yǔ共gòng天tiān位wèi也yě，弗fú与yǔ治zhì天tiān职zhí也yě，弗fú与yǔ食shí天tiān禄lù也yě，士shì之zhī尊zūn贤xián者zhé也yě，非fēi王wáng公gōng之zhī尊zūn贤xián也yě。

He had five friends, namely, Yue Zheng Qiu, Mu Zhong, and three others whose names I have forgotten.

Legge · 1895 · public domain

10-21

舜shùn尚shàng见jiàn帝dì，帝dì馆guǎn甥shēng于yú贰èr室shì，亦yì飨xiǎng舜shùn，迭dié为wèi宾bīn主zhǔ，是shì天tiān子zi而ér友yóu匹pǐ夫fū也yě。

Shun going up to court, the emperor lodged his son-in-law in the secondary palace, and also entertained him, the two alternating as host and guest. Here was the emperor maintaining a friendship with a private man.

Legge · 1895 · public domain

10-22

用yòng下xià敬jìng上shàng，谓wèi之zhī贵guì贵guì；用yòng上shàng敬jìng下xià，谓wèi之zhī尊zūn贤xián。贵guì贵guì、尊zūn贤xián，其qí义yì一yī也yě。」

Respect shown by the inferior to the superior is called giving to the noble the observance due to rank. Respect shown by the superior to the inferior is called giving to the wise the observance due to virtue. These two are really the same.'

Legge · 1895 · public domain

10-23

万wàn章zhāng问wèn曰yuē：「敢gǎn问wèn交jiāo际jì何hé心xīn也yě？」孟mèng子zǐ曰yuē：「恭gōng也yě。」

Wan Zhang asked, 'May I ask with what mind one should maintain intercourse with others?' Mencius replied, 'With respect.'

Legge · 1895 · public domain

10-24

曰yuē：「却què之zhī却què之zhī为wéi不bù恭gōng，何hé哉zāi？」曰yuē：「尊zūn者zhě赐cì之zhī，曰yuē『其qí所suó取qǔ之zhī者zhě，义yì乎hū，不bú义yì乎hū』，而ér后hòu受shòu之zhī，以yǐ是shì为wèi不bù恭gōng，故gù弗fú却què也yě。」

Zhang said, "To decline a gift repeatedly is considered disrespectful. Why is it so?" Mencius replied, "When one of honourable rank presents a gift, to say in the mind, 'The way in which he got this was righteously, or it was not righteously?', and then to receive it afterwards, this is considered disrespectful, and therefore gifts are not declined."

Legge · 1895 · public domain

10-25

曰yuē：「请qǐng无wú以yǐ辞cí却què之zhī，以yǐ心xīn却què之zhī，曰yuē『其qí取qǔ诸zhū民mín之zhī不bú义yì也yě』，而ér以yǐ他tā辞cí无wú受shòu，不bù可kě乎hū？」曰yuē：「其qí交jiāo也yé以yǐ道dào，其qí接jiē也yé以yí礼lǐ，斯sī孔kǒng子zi受shòu之zhī矣yǐ。」

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?' Mencius replied, 'It would not be proper.

Legge · 1895 · public domain

10-26

万wàn章zhāng曰yuē：「今jīn有yǒu御yù人rén于yú国guó门mén之zhī外wài者zhě，其qí交jiāo也yé以yǐ道dào，其qí餽kuì也yé以yí礼lǐ，斯sī可kě受shòu御yù与yǔ？」曰yuē：「不bù可kě。《康kāng诰gào》曰yuē：『杀shā越yuè人rén于yú货huò，闵mǐn不bú畏wèi死sǐ，凡fán民mín罔wǎng不bú譈duì。』是shì不bú待dài教jiào而ér诛zhū者zhé也yě。殷yīn受shòu夏xià，周zhōu受shòu殷yīn，所suǒ不bù辞cí也yě。于yú今jīn为wéi烈liè，如rú之zhī何hé其qí受shòu之zhī？」

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?'

Legge · 1895 · public domain

10-27

曰yuē：「今jīn之zhī诸zhū侯hóu取qǔ之zhī于yú民mín也yě，犹yóu御yù也yě。苟gǒu善shàn其qí礼lǐ际jì矣yǐ，斯sī君jūn子zǐ受shòu之zhī，敢gǎn问wèn何hé说shuō也yě？」曰yuē：「子zi以yǐ为wéi有yǒu王wáng者zhě作zuò，将jiāng比bǐ今jīn之zhī诸zhū侯hóu而ér诛zhū之zhī乎hū？其qí教jiào之zhī不bù改gǎi而ér后hòu诛zhū之zhī乎hū？夫fū谓wèi非fēi其qí有yǒu而ér取qǔ之zhī者zhě盗dào也yě，充chōng类lèi至zhì义yì之zhī侭jín也yě。孔kǒng子zi之zhī仕shì于yú鲁lú也yě，鲁lǔ人rén猎liè较jiào，孔kǒng子zi亦yì猎liè较jiào。

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.' 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.

Legge · 1895 · public domain

10-28

猎liè较jiào犹yóu可kě，而ér况kuàng受shòu其qí赐cì乎hū？」

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!'

Legge · 1895 · public domain

10-29

曰yuē：「然rán则zé孔kǒng子zi之zhī仕shì也yě，非fēi事shì道dào与yǔ？」曰yuē：「事shì道dào也yě。」「事shì道dào奚xī猎liè较jiào也yě？」曰yuē：「孔kǒng子zi先xiān簿bú正zhèng祭jì器qì，不bù以yǐ四sì方fāng之zhī食shí供gōng簿bú正zhèng。」曰yuē：「奚xī不bú去qù也yě？」曰yuē：「为wéi之zhī兆zhào也yě。兆zhào足zú以yǐ行xíng矣yǐ，而ér不bù行xíng，而ér后hòu去qù，是shì以yǐ未wèi尝cháng有yóu所suǒ终zhōng三sān年nián淹yān也yě。

Zhang urged, 'Then are we to suppose that when Confucius held office, it was not with the view to carry his doctrines into practice?' And Zhang rejoined, 'If the practice of his doctrines was his business, what had he to do with that struggling for the captured game?' 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.' 'But why did he not go away?' 'He wished to make a trial of carrying his doctrines into practice.

Legge · 1895 · public domain

10-30

孔kǒng子zi有yǒu见jiàn行xíng可kě之zhī仕shì，有yǒu际jì可kě之zhī仕shì，有yǒu公gōng养yǎng之zhī仕shì也yě。于yú季jì桓huán子zi，见jiàn行xíng可kě之zhī仕shì也yě；于yú卫wèi灵líng公gōng，际jì可kě之zhī仕shì也yě；于yú卫wèi孝xiào公gōng，公gōng养yǎng之zhī仕shì也yě。」

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.'

Legge · 1895 · public domain

10-31

孟mèng子zǐ曰yuē：「仕shì非fēi为wèi贫pín也yě，而ér有yǒu时shí乎hū为wèi贫pín；娶qǔ妻qī非fēi为wèi养yáng也yě，而ér有yǒu时shí乎hū为wèi养yǎng。

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.

Legge · 1895 · public domain

10-32

为wèi贫pín者zhě，辞cí尊zūn居jū卑bēi，辞cí富fù居jū贫pín。

In the case of his relation to Qi Huan, he took office, seeing that the practice of his doctrines was likely.

Legge · 1895 · public domain

10-33

辞cí尊zūn居jū卑bēi，辞cí富fù居jū贫pín，𫫇ě乎hū宜yí乎hū？抱bào关guān击jī柝tuò。

With the duke Ling of Wei he took office, because his reception was proper.

Legge · 1895 · public domain

10-34

孔kǒng子zi尝cháng为wèi委wěi吏lì矣yǐ，曰yuē『会kuài计jì当dāng而ér已yí矣yǐ』。尝cháng为wèi乘chéng田tián矣yǐ，曰yuē『牛niú羊yáng茁zhuó壮zhuàng，长zhǎng而ér已yí矣yǐ』。

With the duke Xiao of Wei he took office, because he was maintained by the State.' Mencius said, 'Office is not sought on account of poverty, yet there are times when one seeks office on that account.

Legge · 1895 · public domain

10-35

位wèi卑bēi而ér言yán高gāo，罪zuì也yě；立lì乎hū人rén之zhī本běn朝cháo，而ér道dào不bù行xíng，耻chí也yě」

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.

Legge · 1895 · public domain

10-36

万wàn章zhāng曰yuē：「士shì之zhī不bù托tuō诸zhū侯hóu，何hé也yě？」孟mèng子zǐ曰yuē：「不bù敢gán也yě。诸zhū侯hóu失shī国guó，而ér后hòu托tuō于yú诸zhū侯hóu，礼lí也yě；士shì之zhī托tuō于yú诸zhū侯hóu，非fēi礼lí也yě。」

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.' Wan Zhang 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.'

Legge · 1895 · public domain

10-37

万wàn章zhāng曰yuē：「君jūn餽kuì之zhī粟sù，则zé受shòu之zhī乎hū？」曰yuē：「受shòu之zhī。」「受shòu之zhī何hé义yì也yě？」曰yuē：「君jūn之zhī于yú氓máng也yě，固gù周zhōu之zhī。」

Wan Zhang 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.'

Legge · 1895 · public domain

10-38

曰yuē：「周zhōu之zhī则zé受shòu，赐cì之zhī则zé不bú受shòu，何hé也yě？」曰yuē：「不bù敢gán也yě。」曰yuē：「敢gǎn问wèn其qí不bù敢gǎn何hé也yě？」曰yuē：「抱bào关guān击jī柝tuò者zhě，皆jiē有yǒu常cháng职zhí以yǐ食shí于yú上shàng。无wú常cháng职zhí而ér赐cì于yú上shàng者zhě，以yǐ为wéi不bù恭gōng也yě。」

Zhang 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.'

Legge · 1895 · public domain

10-39

曰yuē：「君jūn餽kuì之zhī，则zé受shòu之zhī，不bù识shí可kě常cháng继jì乎hū？」曰yuē：「缪móu公gōng之zhī于yú子zi思sī也yě，亟jí问wèn，亟jí餽kuì鼎dǐng肉ròu。子zi思sī不bú悦yuè。于yú卒zú也yě，摽biāo使shí者zhě出chū诸zhū大dà门mén之zhī外wài，北běi麺miàn稽qí首shǒu再zài拜bài而ér不bú受shòu。曰yuē：『今jīn而ér后hòu知zhī君jūn之zhī犬quán马mǎ畜chù伋jí。』盖gài自zì是shì台tái无wú餽kuì也yě。悦yuè贤xián不bù能néng举jǔ，又yòu不bù能néng养yáng也yě，可kě谓wèi悦yuè贤xián乎hū？」

Zhang 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 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?'

Legge · 1895 · public domain

10-40

曰yuē：「敢gǎn问wèn国guó君jūn欲yù养yǎng君jūn子zǐ，如rú何hé斯sī可kě谓wèi养yáng矣yǐ？」曰yuē：「以yǐ君jūn命mìng将jiāng之zhī，再zài拜bài稽qí首shǒu而ér受shòu。」其qí后hòu廪lǐn人rén继jì粟sù，庖páo人rén继jì肉ròu，不bù以yǐ君jūn命mìng将jiāng之zhī。子zi思sī以yǐ为wéi鼎dǐng肉ròu，使shí己jǐ仆pū仆pū尔ěr亟jí拜bài也yě，非fēi养yǎng君jūn子zǐ之zhī道dào也yě。

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?' 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.

Legge · 1895 · public domain

10-41

尧yáo之zhī于yú舜shùn也yě，使shǐ其qí子zi九jiǔ男nán事shì之zhī，二èr女nǘ女nǚ焉yān，百bǎi官guān牛niú羊yáng仓cāng廪lǐn备bèi，以yí养yǎng舜shùn于yú畎quán亩mǔ之zhī中zhōng，后hòu举jǔ而ér加jiā诸zhū上shàng位wèi。故gù曰yuē：「王wáng公gōng之zhī尊zūn贤xián者zhé也yě。」

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."'

Legge · 1895 · public domain

10-42

万wàn章zhāng曰yuē：「敢gǎn问wèn不bú见jiàn诸zhū侯hóu，何hé义yì也yě？」孟mèng子zǐ曰yuē：「在zài国guó曰yuē市shì井jǐng之zhī臣chén，在zài野yě曰yuē草cáo莽mǎng之zhī臣chén，皆jiē谓wèi庶shù人rén。庶shù人rén不bù传chuán质zhì为wéi臣chén，不bù敢gǎn见jiàn于yú诸zhū侯hóu，礼lí也yě。」

Wan Zhang 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.'

Legge · 1895 · public domain

10-43

万wàn章zhāng曰yuē：「庶shù人rén，召zhào之zhī役yì，则zé往wǎng役yì；君jūn欲yù见jiàn之zhī，召zhào之zhī，则zé不bù往wǎng见jiàn之zhī，何hé也yě？」曰yuē：「往wǎng役yì，义yì也yě；往wǎng见jiàn，不bú义yì也yě。

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?' Mencius replied, 'It is right to go and perform the service; it would not be right to go and see the prince.

Legge · 1895 · public domain

10-44

且qiě君jūn之zhī欲yù见jiàn之zhī也yě，何hé为wéi也yě哉zāi？」曰yuē：「为wèi其qí多duō闻wén也yě，为wèi其qí贤xián也yě。」曰yuē：「为wèi其qí多duō闻wén也yě，则zé天tiān子zi不bú召zhào师shī，而ér况kuàng诸zhū侯hóu乎hū？为wèi其qí贤xián也yě，则zé吾wú未wèi闻wén欲yù见jiàn贤xián而ér召zhào之zhī也yě。

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.

Legge · 1895 · public domain

10-45

缪móu公gōng亟jí见jiàn于yú子zi思sī，曰yuē：『古gǔ千qiān乘shèng之zhī国guó以yí友yǒu士shì，何hé如rú？』子zi思sī不bú悦yuè，曰yuē：『古gǔ之zhī人rén有yǒu言yán：曰yuē事shì之zhī云yún乎hū，岂qǐ曰yuē友yǒu之zhī云yún乎hū？』子zi思sī之zhī不bú悦yuè也yě，岂qǐ不bù曰yuē：『以yǐ位wèi，则zé子zi，君jūn也yě；我wǒ，臣chén也yě。何hé敢gán与yǔ君jūn友yóu也yě？以yǐ德dé，则zé子zi事shì我wó者zhé也yě。奚xī可ké以yí与yú我wó友yǒu？

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.

Legge · 1895 · public domain

10-46

』千qiān乘chéng之zhī君jūn求qiú与yǔ之zhī友yǒu，而ér不bù可kě得dé也yě，而ér况kuàng可kě召zhào与yǔ？

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.

Legge · 1895 · public domain

10-47

齐qí景jǐng公gōng田tián，招zhāo虞yú人rén以yǐ旌jīng，不bú至zhì，将jiāng杀shā之zhī。志zhì士shì不bú忘wàng在zài沟gōu壑hè，勇yǒng士shì不bú忘wàng丧sàng其qí元yuán。孔kǒng子zi奚xī取qǔ焉yān？取qǔ非fēi其qí招zhāo不bù往wáng也yě。」

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.'

Legge · 1895 · public domain

10-48

曰yuē：「敢gǎn问wèn招zhāo虞yú人rén何hé以yǐ？」曰yuē：「以yǐ皮pí冠guān。庶shù人rén以yǐ旃zhān，士shì以yǐ旗qí，大dà夫fū以yǐ旌jīng。

Zhang said, 'May I ask with what a forester should be summoned?' Mencius replied, 'With a skin cap.

Legge · 1895 · public domain

10-49

以yǐ大dà夫fū之zhī招zhāo招zhāo虞yú人rén，虞yú人rén死sǐ不bù敢gán往wǎng。以yǐ士shì之zhī招zhāo招zhāo庶shù人rén，庶shù人rén岂qí敢gán往wǎng哉zāi。况kuàng乎hū以yǐ不bù贤xián人rén之zhī招zhāo招zhāo贤xián人rén乎hū？

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.

Legge · 1895 · public domain

10-50

欲yù见jiàn贤xián人rén而ér不bù以yǐ其qí道dào，犹yóu欲yù其qí入rù而ér闭bì之zhī门mén也yě。夫fū义yì，路lù也yě；礼lǐ，门mén也yě。惟wéi君jūn子zǐ能néng由yóu是shì路lù，出chū入rù是shì门mén也yě。诗shī云yún：『周zhōu道dào如rú底dǐ，其qí直zhí如rú矢shǐ；君jūn子zí所suó履lǚ，小xiǎo人rén所suǒ视shì。』」

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.

Legge · 1895 · public domain

10-51

万wàn章zhāng曰yuē：「孔kǒng子zi，君jūn命mìng召zhào，不bù俟qí驾jià而ér行xíng。然rán则zé孔kǒng子zi非fēi与yǔ？」曰yuē：「孔kǒng子zi当dāng仕shì有yǒu官guān职zhí，而ér以yǐ其qí官guān召zhào之zhī也yě。」

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?' Mencius replied, 'Confucius was in office, and had to observe its appropriate duties. And moreover, he was summoned on the business of his office.'

Legge · 1895 · public domain

10-52

孟mèng子zǐ谓wèi万wàn章zhāng曰yuē：「一yī乡xiāng之zhī善shàn士shì，斯sī友yǒu一yī乡xiāng之zhī善shàn士shì；一yī国guó之zhī善shàn士shì，斯sī友yǒu一yī国guó之zhī善shàn士shì；天tiān下xià之zhī善shàn士shì，斯sī友yǒu天tiān下xià之zhī善shàn士shì。

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.

Legge · 1895 · public domain

10-53

以yí友yǒu天tiān下xià之zhī善shàn士shì为wèi未wèi足zú，又yòu尚shàng论lùn古gǔ之zhī人rén。颂sòng其qí诗shī，读dú其qí书shū，不bù知zhī其qí人rén，可kě乎hū？是shì以yǐ论lùn其qí世shì也yě。是shì尚shàng友yóu也yě。」

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.'

Legge · 1895 · public domain

10-54

齐qí宣xuān王wáng问wèn卿qīng。孟mèng子zǐ曰yuē：「王wáng何hé卿qīng之zhī问wèn也yě？」王wáng曰yuē：「卿qīng不bù同tóng乎hū？」曰yuē：「不bù同tóng。有yǒu贵guì戚qī之zhī卿qīng，有yǒu异yì姓xìng之zhī卿qīng。」王wáng曰yuē：「请qǐng问wèn贵guì戚qī之zhī卿qīng。」曰yuē：「君jūn有yǒu大dà过guò则zé谏jiàn，反fǎn覆fù之zhī而ér不bù听tīng，则zé易yì位wèi。」

The king Xuan of Qi 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.'

Legge · 1895 · public domain

10-55

王wáng勃bó然rán变biàn乎hū色sè。

The king on this looked moved, and changed countenance.

Legge · 1895 · public domain

10-56

曰yuē：「王wáng勿wù异yì也yě。王wáng问wèn臣chén，臣chén不bù敢gǎn不bù以yǐ正zhèng对duì。」

Mencius said, 'Let not your Majesty be offended. You asked me, and I dare not answer but according to truth.'

Legge · 1895 · public domain

10-57

王wáng色sè定dìng，然rán后hòu请qǐng问wèn异yì姓xìng之zhī卿qīng。曰yuē：「君jūn有yǒu过guò则zé谏jiàn，反fǎn覆fù之zhī而ér不bù听tīng，则zé去qù。」

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.'

Legge · 1895 · public domain