3-1
公孙丑问曰：「夫子当路于齐，管仲、晏子之功，可复许乎？」
Gong Sun Chou asked Mencius, saying, 'Master, if you were to obtain the ordering of the government in Qi, could you promise yourself to accomplish anew such results as those realized by Guan Zhong and Yan?'
公孙丑章句上 · Gongsun Chou · Part 1
3-2
孟子曰：「子诚齐人也，知管仲、晏子而已矣。
Mencius said, 'You are indeed a true man of Qi.
3-3
或问乎曾西曰；『吾子与子路孰贤？』曾西龀然曰：『吾先子之所畏也。』曰：『然则吾子与管仲孰贤？』曾西艴然不悦，曰：『尔何曾比予于管仲？管仲得君，如彼其专也；行乎国政，如彼其久也；功烈，如彼其卑也。尔何曾比予于是？』」
You know about Guan Zhong and Yan, and nothing more.
3-4
曰：「管仲，曾西之所不为也，而子为我愿之乎？」
Some one asked Zeng Xi, saying, "Sir, to which do you give the superiority, to yourself or to Zi Lu?" Zeng Zi looked uneasy, and said, "He was an object of veneration to my grandfather." "Then," pursued the other, "Do you give the superiority to yourself or to Guan Zhong?" Zeng Zi, flushed with anger and displeased, said, "How dare you compare me with Guan Zhong? Considering how entirely Guan Zhong possessed the confidence of his prince, how long he enjoyed the direction of the government of the State, and how low, after all, was what he accomplished - how is it that you liken me to him?" Thus,' concluded Mencius, 'Zeng Xi would not play Guan Zhong, and is it what you desire for me that I should do so?'
3-5
曰：「管仲以其君霸，晏子以其君显。管仲、晏子犹不足为与？」
Gong Sun Chou said, 'Guan Zhong raised his prince to be the leader of all the other princes, and Yan made his prince illustrious, and do you still think it would not be enough for you to do what they did?'
3-6
曰：「以齐王，由反手也。」
Mencius answered, 'To raise Qi to the royal dignity would be as easy as it is to turn round the hand.'
3-7
曰：「若是，则弟子之惑滋甚。且以文王之德，百年而后崩，犹未洽于天下；武王、周公继之，然后大行。今言王若易然，则文王不足法与？」
Chou said, 'If it was so with you, my Master, the perplexity of your disciple is hereby very much increased. There was king Wen, moreover, with all the virtue which belonged to him; it was only after the lapse of a hundred years, when he was dead, that his influence ceased to operate throughout the kingdom. Wu and the duke of Zhou carried his work further, and only then did the royal sway become complete. Now you speak of raising Qi to the royal dignity as if it were an easy thing:-was king Wen then not a proper model?'
3-8
曰：「文王何可当也？由汤至于武丁，贤圣之君六七作。天下归殷久矣，久则难变也。武丁朝诸侯有天下，犹运之掌也。纣之去武丁未久也，其故家遗俗，流风善政，犹有存者；又有微子、微仲、王子比干、箕子、胶鬲皆贤人也，相与辅相之，故久而后失之也。
Mencius replied, 'How can king Wen be matched? From Tang to Wu Ding there had appeared six or seven worthy and sage sovereigns. The kingdom had been attached to Yin for a long time, and this length of time made a change difficult. Wu Ding had all the princes coming to his court, and possessed the kingdom as if it had been a thing which he moved round in his palm. Then, Zhou was removed from Wu Ding by no great interval of time. There were still remaining some of the ancient families and of the old manners, of the influence also which had emanated from the earlier sovereigns, and of their good government. Moreover, there were the viscount of Wei and his second son, their Royal Highnesses Bi Gan and the viscount of Qi, and Jiao Ge, all men of ability and virtue, who gave their joint assistance to Zhou in his government. In consequence of these things, it took a long time for him to lose the throne.
3-9
尺地莫非其有也，一民莫非其臣也，然而文王犹方百里起，是以难也。
There was not a foot of ground which he did not possess. There was not one of all the people who was not his subject. So it was on his side, and king Wen at his beginning had only a territory of one hundred square li. On all these accounts, it was difficult for him immediately to attain to the royal dignity.
3-10
齐人有言曰：『虽有智慧，不如乘势；虽有镃基，不如待时。』今时则易然也。
The people of Qi have a saying, "A man may have wisdom and discernment, but that is not like embracing the favourable opportunity. A man may have instruments of husbandry, but that is not like waiting for the farming seasons." The present time is one in which the royal dignity may be easily attained.
3-11
夏后、殷、周之盛，地未有过千里者也，而齐有其地矣；鸡鸣狗吠相闻，而达乎四境，而齐有其民矣。地不改辟矣，民不改聚矣，行仁政而王，莫之能御也。
In the flourishing periods of the Xia, Yin, and Zhou dynasties, the royal domain did not exceed a thousand li, and Qi embraces so much territory. Cocks crow and dogs bark to one another, all the way to the four borders of the State—so Qi possesses the people. No change is needed for the enlarging of its territory; no change is needed for the collecting of a population. If its ruler will practise a benevolent government, no one will be able to prevent his becoming sovereign.
3-12
且王者之不作，未有疏于此时者也；民之憔悴于虐政，未有甚于此时者也。饥者易为食，渴者易为饮。
Moreover, it is a long time since the appearance of a true sovereign, and the people are more sorely oppressed by bad governments than they have ever been. Hungry and starving, they are easy to provide for.
3-13
孔子曰：『德之流行，速于置邮而传命。』
Confucius said, "The influence of virtue spreads more rapidly than the transmission of imperial orders by the posting-stations."
3-14
当今之时，万乘之国行仁政，民之悦之，犹解倒悬也。故事半古之人，功必倍之，惟此时为然。」
At the present time, in a kingdom of ten thousand chariots, let a benevolent government be carried out, and the people will delight in it, as if they were relieved from hanging by the heels. Hence the labour now will be but half what it was formerly, while the achievement will be double. This alone is an opportune time.'
3-15
公孙丑问曰：「夫子加齐之卿相，得行道焉，虽由此霸王不异矣。如此，则动心否乎？」孟子曰：「否。我四十不动心。」
Gong Sun Chou asked Mencius, saying, 'Master, if you were to be appointed a high noble and the prime minister of Qi, so as to be able to carry your principles into practice, though you should thereupon raise the ruler to the headship of all the other princes, or even to the royal dignity, it would not be to be wondered at. In such a position would your mind be perturbed or not?' Mencius replied, 'No. At forty, I attained to an unperturbed mind.'
3-16
曰：「若是，则夫子过孟贲远矣。」曰：「是不难，告子先我不动心。」
Chou said, 'Since it is so with you, my Master, you are far beyond Meng Ben.' 'The mere attainment,' said Mencius, 'is not difficult. The scholar Gao had attained to an unperturbed mind at an earlier period of life than I did.'
3-17
曰：「不动心有道乎？」
Chou asked, 'Is there any way to an unperturbed mind?'
3-18
北宫黝之养勇也，不肤挠，不目逃，思以一豪挫于人，若挞之于市朝。不受于褐宽博，亦不受于万乘之君。视刺万乘之君，若刺褐夫。无严诸侯。𫫇声至，必反之。
Bei Gong You had this way of nourishing his valour: He did not flinch from any strokes at his body. He did not turn his eyes aside from any thrusts at them. He considered that the slightest push from any one was the same as if he were beaten before the crowds in the market-place, and that what he would not receive from a man in loose dress of hair-cloth, he would not receive from a prince of ten thousand chariots. He viewed the stabbing of a prince of ten thousand chariots just as the stabbing of a fellow dressed in cloth of hair. He had no fear of any prince. To any harsh word addressed to him, he was sure to reply.
3-19
孟施舍之所养勇也，曰：『视不胜犹胜也。量敌而后进，虑胜而后会，是畏三军者也。舍岂能为必胜哉？能无惧而已矣。』
Meng Shi She had this way of nourishing his valour. He said, "I view as equal victory and defeat. If a man only measure his antagonist and advance against him, calculating his strength and then joining battle, such a man fears the hosts of three armies. Is She able to ensure victory? He is only able to be fearless."
3-20
孟施舍似曾子，北宫黝似子夏。夫二子之勇，未知其孰贤，然而孟施舍守约也。
Meng Shi She resembles the philosopher Zeng. Bei Gong You resembles Zi Xia. I do not know to the valour of which of the two the superiority should be assigned, but Meng Shi She attended to what was of the greater importance.
3-21
昔者曾子谓子襄曰：『子好勇乎？吾尝闻大勇于夫子矣：自反而不缩，虽褐宽博，吾不惴焉；自反而缩，虽千万人，吾往矣。』
Formerly, the philosopher Zeng said to Zi Xiang, "Do you love valour? I heard once from the Master great valour. If on self-examination I find that I am not right, I will stand in awe even of a poor man in loose garment of hair-cloth. If on self-examination I find that I am right, I will go forward against thousands and tens of thousands."
3-22
孟施舍之守气，又不如曾子之守约也。
Meng Shi She's attention was to his personal courage, and he was not equal to the philosopher Zeng's attention to what was of the greater importance.
3-23
曰：「敢问夫子之不动心，与告子之不动心，可得闻与？」「告子曰：『不得于言，勿求于心；不得于心，勿求于气。』不得于心，勿求于气，可；不得于言，勿求于心，不可。夫志，气之帅也；气，体之充也。夫志至焉，气次焉。故曰：『持其志，无暴其气。』」
But not to seek in the mind for what is not attained in words cannot be conceded.
3-24
「既曰『志至焉，气次焉』，又曰『持其志无暴其气』者，何也？」曰：「志壹则动气，气壹则动志也。今夫蹶者趋者，是气也，而反动其心。」
The will is the leader of the passion-nature.
3-25
「敢问夫子𫫇乎长？」曰：「我知言，我善养吾浩然之气。」
Chou pursued, 'May I venture to ask in what you excel?' Mencius replied, 'I understand words. I am skilful in nourishing my vast, flowing passion-nature.'
3-26
「敢问何谓浩然之气？」曰：「难言也。
'I venture to ask what you mean by your vast, flowing passion-nature!' The reply was, 'It is difficult to describe it.
3-27
其为气也，至大至刚，以直养而无害，则塞于天地之闲。
This is the passion-nature. It is exceedingly great, and exceedingly strong. Being nourished by rectitude, and sustaining no injury, it fills up all between heaven and earth.
3-28
其为气也，配义与道；无是，馁也。
This is the passion-nature. It is the mate and assistant of righteousness and reason. Without it, man is in a state of starvation.
3-29
是集义所生者，非义袭而取之也。行有不慊于心，则馁矣。我故曰，告子未尝知义，以其外之也。
It is produced by the accumulation of righteous deeds, and is not to be obtained by incidental acts of righteousness. When in any conduct men are not satisfied with themselves, the passion-nature is in a state of starvation. I therefore say that Gao has never understood righteousness, because he makes it something external.
3-30
必有事焉而勿正，心勿忘，勿助长也。无若宋人然：宋人有闵其苗之不长而揠之者，芒芒然归。谓其人曰：『今日病矣，予助苗长矣。』其子趋而往视之，苗则槁矣。天下之不助苗长者寡矣。以为无益而舍之者，不耘苗者也；助之长者，揠苗者也。非徒无益，而又害之。」
There must be the practice of this righteousness, but without the object of thereby affecting the passion-nature. The mind must not be allowed to forget it, but there must be no helping of its growth. Let not the man do as the people of Song did. There was a man of Song, who was sorry that his corn did not grow, and pulled up the stalks. Returning in the evening with a wearied look, he said, "I am tired to-day. I have been helping the corn to grow." His son ran to look at it, and found the corn all withered. There are few in the world who do not deal with their passion-nature as if they were helping the corn to grow. Some consider it of no benefit to them, and neglect it. They do not weed their corn. Those who help it to grow are the weeders of the corn. Therefore, not only is there no benefit in helping the corn to grow, but there is positive injury to it.
3-31
「何谓知言？」曰：「诐辞知其所蔽，淫辞知其所陷，邪辞知其所离，遁辞知其所穷。生于其心，害于其政；发于其政，害于其事。圣人复起，必从吾言矣。」
Chou further asked, 'What do you mean by saying that you understand whatever words you hear?' Mencius replied, 'When words are one-sided, I know how the mind of the speaker is in the dark. When words are extravagant, I know how the mind is fallen. When words are devious, I know how the mind has departed from principle. When words are evasive, I know how the mind is at its wits' end. These evils growing in the mind do injury to the government, and manifesting themselves in the government are injurious to the conduct of affairs. When sages shall rise up again, they will assuredly agree with my words.'
3-32
「宰我、子贡善为说辞，冉牛、闵子、颜渊善言德行。孔子兼之，曰：『我于辞命则不能也。』然则夫子既圣矣乎？」
On this Chou observed, 'Zai Wo and Zi Gong were skilful in speaking. Ran Niu, the disciple Min, and Yan Yuan, while their words were good, were distinguished for their virtuous conduct. Confucius united the qualities of the disciples in himself, but still he said, "In the matter of speeches, I am not competent." Then, Master, have you attained to be a Sage?'
3-33
曰：「𫫇！是何言也？昔者子贡、问于孔子曰：『夫子圣矣乎？』孔子曰：『圣则吾不能，我学不厌而教不倦也。』子贡曰：『学不厌，智也；教不倦，仁也。仁且智，夫子既圣矣！』夫圣，孔子不居，是何言也？」
Mencius said, 'Oh! what words are these? Formerly Zi Gong asked Confucius, saying, "Master, are you a Sage?" Confucius answered him, "A Sage is what I cannot rise to. I learn without satiety, and teach without being tired." Zi Gong said, "You learn without satiety - that shows your wisdom. You teach without being tired - that shows your benevolence. Benevolent and wise - Master, you ARE a Sage." Now, since Confucius would not allow himself to be regarded as a Sage, what words were those?'
3-34
「昔者窃闻之：子夏、子游、子张皆有圣人之一体，冉牛、闵子、颜渊则具体而微。敢问所安。」
Chou said, 'Formerly, I once heard this: Zi Xia, Zi You, and Zi Zhang had each one member of the Sage. Ran Niu, the disciple Min, and Yan Yuan had all the members, but in small proportions. I venture to ask, With which of these are you pleased to rank yourself?'
3-35
曰：「姑舍是。」
Mencius replied, 'Let us drop speaking about these, if you please.'
3-36
曰：「伯夷、伊尹何如？」曰：「不同道。非其君不事，非其民不使；治则进，乱则退，伯夷也。何事非君，何使非民；治亦进，乱亦进，伊尹也。可以仕则仕，可以止则止，可以久则久，可以速则速，孔子也。皆古圣人也，吾未能有行焉；乃所愿，则学孔子也。」
Chou then asked, 'What do you say of Bo Yi and Yi Yin?' 'Their ways were different from mine,' said Mencius. 'Not to serve a prince whom he did not esteem, nor command a people whom he did not approve; in a time of good government to take office, and on the occurrence of confusion to retire - this was the way of Bo Yi. To say "Whom may I not serve? My serving him makes him my ruler. What people may I not command? My commanding them makes them my people." In a time of good government to take office, and when disorder prevailed, also to take office - that was the way of Yi Yin. When it was proper to go into office, then to go into it; when it was proper to keep retired from office, then to keep retired from it; when it was proper to continue in it long, then to continue in it long - when it was proper to withdraw from it quickly, then to withdraw quickly - that was the way of Confucius. These were all sages of antiquity, and I have not attained to do what they did. But what I wish to do is to learn to be like Confucius.'
3-37
「伯夷、伊尹于孔子，若是班乎？」曰：「否。自有生民以来，未有孔子也。」
Chou said, 'Comparing Bo Yi and Yi Yin with Confucius, are they to be placed in the same rank?' Mencius replied, 'No. Since there were living men until now, there never was another Confucius.'
3-38
曰：「然则有同与？」曰：「有。得百里之地而君之，皆能以朝诸侯有天下。行一不义、杀一不辜而得天下，皆不为也。是则同。」
Chou said, 'Then, did they have any points of agreement with him?' The reply was, 'Yes. If they had been sovereigns over a hundred li of territory, they would, all of them, have brought all the princes to attend in their court, and have obtained the throne. And none of them, in order to obtain the throne, would have committed one act of unrighteousness, or put to death one innocent person. In those things they agreed with him.'
3-39
曰：「敢问其所以异？」曰：「宰我、子贡、有若智足以知圣人。污，不至阿其所好。
Chou said, 'I venture to ask wherein he differed from them.' Mencius replied, 'Zai Wo, Zi Gong, and You Ruo had wisdom sufficient to know a sage. Even if they had been ranking themselves low, they would not have demeaned themselves to flatter their favourite.
3-40
宰我曰：『以予观于夫子，贤于尧舜远矣。』
Now, Zai Wo said, "According to my view of our Master, he was far superior to Yao and Shun."
3-41
子贡曰：『见其礼而知其政，闻其乐而知其德。由百世之后，等百世之王，莫之能违也。自生民以来，未有夫子也。』
Zi Gong said, "By viewing the ceremonial ordinances of a prince, we know the character of his government. By hearing his music, we know the character of his virtue. After the lapse of a hundred ages I can arrange, according to their merits, the kings of a hundred ages—not one of them can escape me. From the birth of mankind till now, there has never been another like our Master."
3-42
有若曰：『岂惟民哉？麒麟之于走兽，凤凰之于飞鸟，太山之于丘垤，河海之于行潦，类也。圣人之于民，亦类也。出于其类，拔乎其萃，自生民以来，未有盛于孔子也。』」
You Ruo said, "Is it only among men that it is so? There is the Qi-lin among quadrupeds, the Feng-huang among birds, the Tai mountain among mounds and ant-hills, and rivers and seas among rain-pools. Though different in degree, they are the same in kind. So the sages among mankind are also the same in kind. But they stand out from their fellows, and rise above the level, and from the birth of mankind till now, there never has been one so complete as Confucius."'
3-43
孟子曰：「以力假仁者霸，霸必有大国，以德行仁者王，王不待大。汤以七十里，文王以百里。
Mencius said, 'He who, using force, makes a pretence to benevolence is the leader of the princes. A leader of the princes requires a large kingdom. He who, using virtue, practises benevolence is the sovereign of the kingdom. To become sovereign of the kingdom does not require a large kingdom. Tang did it with only seventy li, and king Wen with only a hundred.
3-44
以力服人者，非心服也，力不赡也；以德服人者，中心悦而诚服也，如七十子之服孔子也。诗云：『自西自东，自南自北，无思不服。』此之谓也。」
When one subdues men by force, they do not submit to him in heart, but only because their strength is not sufficient to resist. When one subdues them by virtue, in their hearts they are pleased, and sincerely submit, as was the case with the seventy disciples in their submission to Confucius. This is attested by the words of the Book of Poetry, "From the west, from the east, from the south, from the north, there was not one who thought of refusing submission."'
3-45
孟子曰：「仁则荣，不仁则辱。今𫫇辱而居不仁，是犹𫫇湿而居下也。
Mencius said, 'Benevolence brings glory to a prince, and the opposite of it brings disgrace.
3-46
如𫫇之，莫如贵德而尊士，贤者在位，能者在职。国家闲暇，及是时明其政刑。虽大国，必畏之矣。
For the princes of the present day to hate disgrace and yet to live complacently doing what is not benevolent, is like hating moisture and yet living in a low situation.
3-47
诗云：『迨天之未阴雨，彻彼桑土，绸缪牖户。今此下民，或敢侮予？』孔子曰：『为此诗者，其知道乎！能治其国家，谁敢侮之？』
It is said in the Book of Poetry, "Before the heavens were dark with rain, I gathered the bark from the roots of the mulberry trees, And wove it closely to form the window and door of my nest; Now, I thought, ye people below, Perhaps ye will not dare to insult me." Confucius said, "Did not he who made this ode understand the way of governing?" If a prince is able rightly to govern his kingdom, who will dare to insult him?
3-48
今国家闲暇，及是时般乐怠敖，是自求祸也。
But now the princes take advantage of the time when throughout their kingdoms there is leisure and rest from external troubles, to abandon themselves to pleasure and indolent indifference—they in fact seek for calamities for themselves.
3-49
祸褔无不自己求之者。
Calamity and happiness in all cases are men's own seeking.
3-50
诗云：『永言配命，自求多褔。』太甲曰：『天作孽，犹可违；自作孽，不可活。』此之谓也。」
This is illustrated by what is said in the Book of Poetry, "Be always studious to be in harmony with the ordinances of God, So you will certainly get for yourself much happiness;" and by the passage of the Tai Jia, "When Heaven sends down calamities, it is still possible to escape from them; when we occasion the calamities ourselves, it is not possible any longer to live."'
3-51
孟子曰：「尊贤使能，俊杰在位，则天下之士皆悦而愿立于其朝矣。
Mencius said, 'If a ruler give honour to men of talents and virtue and employ the able, so that offices shall all be filled by individuals of distinction and mark - then all the scholars of the kingdom will be pleased, and wish to stand in his court.
3-52
市廛而不征，法而不廛，则天下之商皆悦而愿藏于其市矣。
If, in the market-place of his capital, he levy a ground-rent on the shops but do not tax the goods, or enforce the proper regulations without levying a ground-rent - then all the traders of the kingdom will be pleased, and wish to store their goods in his market-place.
3-53
关讥而不征，则天下之旅皆悦而愿出于其路矣。
If, at his frontier-passes, there be an inspection of persons, but no taxes charged on goods or other articles, then all the travellers of the kingdom will be pleased, and wish to make their tours on his roads.
3-54
耕者助而不税，则天下之农皆悦而愿耕于其野矣。
If he require that the husbandmen give their mutual aid to cultivate the public feld, and exact no other taxes from them - then all the husbandmen of the kingdom will be pleased, and wish to plough in his fields.
3-55
廛无夫里之布，则天下之民皆悦而愿为之氓矣。
If from the occupiers of the shops in his market-place he do not exact the fine of the individual idler, or of the hamlet's quota of cloth, then all the people of the kingdom will be pleased, and wish to come and be his people.
3-56
信能行此五者，则邻国之民仰之若父母矣。率其子弟，攻其父母，自生民以来，未有能济者也。如此，则无敌于天下。无敌于天下者，天吏也。然而不王者，未之有也。」
If a ruler can truly practise these five things, then the people in the neighbouring kingdoms will look up to him as a parent. From the first birth of mankind till now, never has any one led children to attack their parent, and succeeded in his design. Thus, such a ruler will not have an enemy in all the kingdom, and he who has no enemy in the kingdom is the minister of Heaven. Never has there been a ruler in such a case who did not attain to the royal dignity.'
3-57
孟子曰：「人皆有不忍人之心。
Mencius said, 'All men have a mind which cannot bear to see the sufferings of others.
3-58
先王有不忍人之心，斯有不忍人之政矣。以不忍人之心，行不忍人之政，治天下可运之掌上。
'The ancient kings had this commiserating mind, and they, as a matter of course, had likewise a commiserating government.
3-59
所以谓人皆有不忍人之心者，今人乍见孺子将入于井，皆有怵惕恻隐之心。非所以内交于孺子之父母也，非所以要誉于乡党朋友也，非𫫇其声而然也。
When with a commiserating mind was practised a commiserating government, to rule the kingdom was as easy a matter as to make anything go round in the palm.
3-60
由是观之，无恻隐之心，非人也；无羞𫫇之心，非人也；无辞让之心，非人也；无是非之心，非人也。
When I say that all men have a mind which cannot bear to see the sufferings of others, my meaning may be illustrated thus: even now-a-days, if men suddenly see a child about to fall into a well, they will without exception experience a feeling of alarm and distress.
3-61
恻隐之心，仁之端也；羞𫫇之心，义之端也；辞让之心，礼之端也；是非之心，智之端也。
They will feel so, not as a ground on which they may gain the favour of the child's parents, nor as a ground on which they may seek the praise of their neighbours and friends, nor from a dislike to the reputation of having been unmoved by such a thing.
3-62
人之有是四端也，犹其有四体也。有是四端而自谓不能者，自贼者也；谓其君不能者，贼其君者也。
From this case we may perceive that the feeling of commiseration is essential to man, that the feeling of shame and dislike is essential to man, that the feeling of modesty and complaisance is essential to man, and that the feeling of approving and disapproving is essential to man.
3-63
凡有四端于我者，知皆扩而充之矣，若火之始然，泉之始达。苟能充之，足以保四海；苟不充之，不足以事父母。」
The feeling of commiseration is the principle of benevolence. The feeling of shame and dislike is the principle of righteousness. The feeling of modesty and complaisance is the principle of propriety. The feeling of approving and disapproving is the principle of knowledge. Men have these four principles just as they have their four limbs. When men, having these four principles, yet say of themselves that they cannot develop them, they play the thief with themselves, and he who says of his prince that he cannot develop them plays the thief with his prince. Since all men have these four principles in themselves, let them know to give them all their development and completion, and the issue will be like that of fire which has begun to burn, or that of a spring which has begun to find vent. Let them have their complete development, and they will suffice to love and protect all within the four seas. Let them be denied that development, and they will not suffice for a man to serve his parents with.'
3-64
孟子曰：「矢人岂不仁于函人哉？矢人唯恐不伤人，函人唯恐伤人。巫匠亦然，故术不可不慎也。
Mencius said, 'Is the arrow-maker less benevolent than the maker of armour of defence? And yet, the arrow-maker's only fear is lest men should not be hurt, and the armour-maker's only fear is lest men should be hurt. So it is with the priest and the coffin-maker. The choice of a profession, therefore, is a thing in which great caution is required.
3-65
孔子曰：『里仁为美。择不处仁，焉得智？』夫仁，天之尊爵也，人之安宅也。莫之御而不仁，是不智也。
Confucius said, "It is virtuous manners which constitute the excellence of a neighbourhood. If a man, in selecting a residence, do not fix on one where such prevail, how can he be considered wise?" Virtue is the most honourable dignity which Heaven has conferred, and the peaceful habitation for man. Where nothing opposes it, and yet one is not virtuous, this shows a want of wisdom.
3-66
不仁、不智、无礼、无义，人役也。人役而耻为役，由弓人而耻为弓，矢人而耻为矢也。
Want of benevolence, want of wisdom, want of propriety, and want of righteousness—these constitute being in the service of others. Being in the service of others, and yet being ashamed of such service, is like being a bow-maker and being ashamed of making bows, or being an arrow-maker and being ashamed of making arrows.
3-67
如耻之，莫如为仁。
If one be ashamed of such service, his best course is to practise benevolence.
3-68
仁者如射，射者正己而后发。发而不中，不怨胜己者，反求诸己而已矣。」
The benevolent is like an archer. The archer adjusts himself and then shoots. If he misses the mark, he does not murmur against those who surpass himself, but simply turns round and seeks the cause of failure in himself.'
3-69
孟子曰：「子路，人告之以有过则喜。
Mencius said, 'When any one told Zi Lu that he had a fault, he rejoiced.
3-70
禹闻善言则拜。
When Yu heard good words, he bowed to the speaker.
3-71
大舜有大焉，善与人同。舍己从人，乐取于人以为善。
The great Shun had a still greater delight in what was good. He regarded virtue as the common property of himself and others, giving up his own way to follow that of others, and delighting to take from others whatever was good, that he might practise it.
3-72
自耕、稼、陶、渔以至为帝，无非取于人者。
From the time when he ploughed and sowed, exercised the potter's art, and was a fisherman, to the time when he became emperor, he was continually taking from others.
3-73
取诸人以为善，是与人为善者也。故君子莫大乎与人为善。」
To take from others what is good, in order to practise it, is to help them in the same practice. Therefore, there is no attribute of the superior man greater than his helping men to practise what is good.'
3-74
孟子曰：「伯夷，非其君不事，非其友不友。不立于𫫇人之朝，不与𫫇人言。立于𫫇人之朝，与𫫇人言，如以朝衣朝冠坐于涂炭。推𫫇𫫇之心，思与乡人立，其冠不正，望望然去之，若将浼焉。是故诸侯虽有善其辞命而至者，不受也。不受也者，是亦不屑就已。
Mencius said, 'Bo Yi would not serve a prince whom he did not approve, nor associate with a friend whom he did not esteem.
3-75
柳下惠，不羞污君，不卑小官。进不隐贤，必以其道。遗佚而不怨，阨穷而不悯。故曰：『尔为尔，我为我，虽袒裼裸裎于我侧，尔焉能浼我哉？』故由由然与之偕而不自失焉，援而止之而止。援而止之而止者，是亦不屑去已。」
He would not stand in a bad prince's court, nor speak with a bad man. To stand in a bad prince's court, or to speak with a bad man, would have been to him the same as to sit with his court robes and court cap amid mire and ashes. Pursuing the examination of his dislike to what was evil, we find that he thought it necessary, if he happened to be standing with a villager whose cap was not rightly adjusted, to leave him with a high air, as if he were going to be defiled. Therefore, although some of the princes made application to him with very proper messages, he would not receive their gifts. He would not receive their gifts, counting it inconsistent with his purity to go to them. 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 neglected and left without office, he did not murmur. When straitened by poverty, he did not grieve. Accordingly, he had a saying,"You are you, and I am I. Although you stand by my side with breast and aims bare, or with your body naked, how can you defile me?" Therefore, self-possessed, he companied with men indifferently, at the same time not losing himself. When he wished to leave, if pressed to remain in office, he would remain. He would remain in office, when pressed to do so, not counting it required by his purity to go away.'
3-76
孟子曰：「伯夷隘，柳下惠不恭。隘与不恭，君子不由也。」
Mencius said, 'Bo Yi was narrow-minded, and Hui of Liu Xia was wanting in self-respect. The superior man will not manifest either narrow-mindedness, or the want of self-respect.'