← 孟Mèng子Zǐ · Mencius

滕téng文wén公gōng章zhāng句jù下xià · Teng Wen Gong · Part 2

6-1

陈chén代dài曰yuē：「不bú见jiàn诸zhū侯hóu，宜yí若ruò小xiǎo然rán；今jīn一yī见jiàn之zhī，大dà则zé以yǐ王wáng，小xiǎo则zé以yǐ霸bà。且qiě志zhì曰yuē：『枉wáng尺chǐ而ér直zhí寻xún』，宜yí若ruò可kě为wèi也yě。」

Chen Dai said to Mencius, 'In not going to wait upon any of the princes, you seem to me to be standing on a small point. If now you were once to wait upon them, the result might be so great that you would make one of them sovereign, or, if smaller, that you would make one of them chief of all the other princes. Moreover, the History says, "By bending only one cubit, you make eight cubits straight." It appears to me like a thing which might be done.'

Legge · 1895 · public domain

6-2

孟mèng子zǐ曰yuē：「昔xī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，如rú不bú待dài其qí招zhāo而ér往wǎng，何hé哉zāi？

Mencius said, 'Formerly, the duke Jing 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 put him to death. 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. If one go to see the princes without waiting to be invited, what can be thought of him?'

Legge · 1895 · public domain

6-3

且qiě夫fū枉wáng尺chǐ而ér直zhí寻xún者zhě，以yǐ利lì言yán也yě。如rú以yǐ利lì，则zé枉wǎng寻xún直zhí尺chǐ而ér利lì，亦yì可kě为wèi与yǔ？

Moreover, that sentence, "By bending only one cubit, you make eight cubits straight," is spoken with reference to the gain that may be got. If gain be the object, then, if it can be got by bending eight cubits to make one cubit straight, may we likewise do that?

Legge · 1895 · public domain

6-4

昔xī者zhě赵zhào简jiǎn子zi使shǐ王wáng良liáng与yǔ嬖bì奚xī乘chéng，终zhōng日rì而ér不bú获huò一yī禽qín。嬖bì奚xī反fǎn命mìng曰yuē：『天tiān下xià之zhī贱jiàn工gōng也yě。』或huò以yǐ告gào王wáng良liáng。良liáng曰yuē：『请qǐng复fù之zhī。』彊jiàng而ér后hòu可kě，一yī朝zhāo而ér获huò十shí禽qín。嬖bì奚xī反fǎn命mìng曰yuē：『天tiān下xià之zhī良liáng工gōng也yě。』简jián子zǐ曰yuē：『我wó使shí掌zháng与yú女nǚ乘chéng。』谓wèi王wáng良liáng。良liáng不bù可kě，曰yuē：『吾wú为wéi之zhī范fàn我wǒ驰chí驱qū，终zhōng日rì不bú获huò一yī；

Formerly, the officer Zhao Jian made Wang Liang act as charioteer for his favourite Xi, when, in the course of a whole day, they did not get a single bird. The favourite Xi reported this result, saying, "He is the poorest charioteer in the world." Some one told this to Wang Liang, who said, "I beg leave to try again." By dint of pressing, this was accorded to him, when in one morning they got ten birds. The favourite, reporting this result, said, "He is the best charioteer in the world." Jian said, "I will make him always drive your chariot for you." When he told Wang Liang so, however, Liang refused, saying, "I drove for him, strictly observing the proper rules for driving, and in the whole day he did not get one bird. I drove for him so as deceitfully to intercept the birds, and in one morning he got ten.

Legge · 1895 · public domain

6-5

为wéi之zhī诡guǐ遇yù，一yī朝zhāo而ér获huò十shí。诗shī云yún：「不bù失shī其qí驰chí，舍shé矢shǐ如rú破pò。」我wǒ不bú贯guàn与yú小xiǎo人rén乘chéng，请qǐng辞cí。』

It is said in the Book of Poetry, 'There is no failure in the management of their horses; The arrows are discharged surely, like the blows of an axe.' I am not accustomed to drive for a mean man. I beg leave to decline the office." Thus this charioteer even was ashamed to bend improperly to the will of such an archer.

Legge · 1895 · public domain

6-6

御yù者zhé且qiě羞xiū与yǔ射shè者zhé比bǐ。比bǐ而ér得dé禽qín兽shòu，虽suī若ruò丘qiū陵líng，弗fú为wèi也yě。如rú枉wǎng道dào而ér从cóng彼bǐ，何hé也yě？且qiě子zi过guò矣yǐ，枉wáng己jí者zhě，未wèi有yǒu能néng直zhí人rén者zhé也yě。」

Though, by bending to it, they would have caught birds and animals sufficient to form a hill, he would not do so. If I were to bend my principles and follow those princes, of what kind would my conduct be? And you are wrong. Never has a man who has bent himself been able to make others straight.'

Legge · 1895 · public domain

6-7

景jǐng春chūn曰yuē：「公gōng孙sūn衍yǎn、张zhāng仪yí岂qǐ不bù诚chéng大dà丈zhàng夫fū哉zāi？一yī怒nù而ér诸zhū侯hóu惧jù，安ān居jū而ér天tiān下xià熄xī。」

Jing Chun said to Mencius, 'Are not Gong Sun Yan and Zhang Yi really great men? Let them once be angry, and all the princes are afraid. Let them live quietly, and the flames of trouble are extinguished throughout the kingdom.'

Legge · 1895 · public domain

6-8

孟mèng子zǐ曰yuē：「是shì焉yān得dé为wéi大dà丈zhàng夫fū乎hū？子zi未wèi学xué礼lǐ乎hū？丈zhàng夫fū之zhī冠guān也yě，父fù命mìng之zhī；女nǘ子zǐ之zhī嫁jià也yě，母mǔ命mìng之zhī，往wǎng送sòng之zhī门mén，戒jiè之zhī曰yuē：『往wǎng之zhī女nǚ家jiā，必bì敬jìng必bì戒jiè，无wú违wéi夫fū子zǐ！』以yǐ顺shùn为wèi正zhèng者zhě，妾qiè妇fù之zhī道dào也yě。

Mencius said, 'How can such men be great men? Have you not read the Ritual Usages? "At the capping of a young man, his father admonishes him. At the marrying away of a young woman, her mother admonishes her, accompanying her to the door on her leaving, and cautioning her with these words, 'You are going to your home. You must be respectful; you must be careful. Do not disobey your husband.'" Thus, to look upon compliance as their correct course is the rule for women.

Legge · 1895 · public domain

6-9

居jū天tiān下xià之zhī广guǎng居jū，立lì天tiān下xià之zhī正zhèng位wèi，行xíng天tiān下xià之zhī大dà道dào。得dé志zhì与yǔ民mín由yóu之zhī，不bù得dé志zhì独dú行xíng其qí道dào。富fù贵guì不bù能néng淫yín，贫pín贱jiàn不bù能néng移yí，威wēi武wǔ不bù能néng屈qū。此cǐ之zhī谓wèi大dà丈zhàng夫fū。」

To dwell in the wide house of the world, to stand in the correct seat of the world, and to walk in the great path of the world; when he obtains his desire for office, to practise his principles for the good of the people; and when that desire is disappointed, to practise them alone; to be above the power of riches and honours to make dissipated, of poverty and mean condition to make swerve from principle, and of power and force to make bend - these characteristics constitute the great man.'

Legge · 1895 · public domain

6-10

周zhōu霄xiāo问wèn曰yuē：「古gǔ之zhī君jūn子zǐ仕shì乎hū？」孟mèng子zǐ曰yuē：「仕shì。传chuán曰yuē：『孔kǒng子zi三sān月yuè无wú君jūn，则zé皇huáng皇huáng如rú也yě，出chū疆jiāng必bì载zài质zhì。』公gōng明míng仪yí曰yuē：『古gǔ之zhī人rén三sān月yuè无wú君jūn则zé吊diào。』」

Zhou Xiao asked Mencius, saying, 'Did superior men of old time take office?' Mencius replied, 'They did. The Record says, "If Confucius was three months without being employed by some ruler, he looked anxious and unhappy. When he passed from the boundary of a State, he was sure to carry with him his proper gift of introduction." Gong Ming Yi said, "Among the ancients, if an officer was three months unemployed by a ruler, he was condoled with."'

Legge · 1895 · public domain

6-11

「三sān月yuè无wú君jūn则zé吊diào，不bù以yǐ急jí乎hū？」

Xiao said, 'Did not this condoling, on being three months unemployed by a ruler, show a too great urgency?'

Legge · 1895 · public domain

6-12

曰yuē：「士shì之zhī失shī位wèi也yě，犹yóu诸zhū侯hóu之zhī失shī国guó家jiā也yě。礼lǐ曰yuē：『诸zhū侯hóu耕gēng助zhù，以yǐ供gōng粢zī盛shèng；夫fū人rén蚕cán缫sāo，以yǐ为wéi衣yī服fú。牺xī牲shēng不bù成chéng，粢zī盛shèng不bù洁jié，衣yī服fú不bú备bèi，不bù敢gán以yǐ祭jì。惟wéi士shì无wú田tián，则zé亦yì不bú祭jì。』牲shēng杀shā器qì皿mǐn衣yī服fú不bú备bèi，不bù敢gán以yǐ祭jì，则zé不bù敢gán以yǐ宴yàn，亦yì不bù足zú吊diào乎hū？」

Mencius answered, 'The loss of his place to an officer is like the loss of his State to a prince. It is said in the Book of Rites, "A prince ploughs himself, and is assisted by the people, to supply the millet for sacrifice. His wife keeps silkworms, and unwinds their cocoons, to make the garments for sacrifice." If the victims be not perfect, the millet not pure, and the dress not complete, he does not presume to sacrifice. "And the scholar who, out of office, has no holy field, in the same way, does not sacrifice. The victims for slaughter, the vessels, and the garments, not being all complete, he does not presume to sacrifice, and then neither may he dare to feel happy." Is there not here sufficient ground also for condolence?'

Legge · 1895 · public domain

6-13

「出chū疆jiāng必bì载zài质zhì，何hé也yě？」

Xiao again asked, 'What was the meaning of Confucius's always carrying his proper gift of introduction with him, when he passed over the boundaries of the State where he had been?'

Legge · 1895 · public domain

6-14

曰yuē：「士shì之zhī仕shì也yě，犹yóu农nóng夫fū之zhī耕gēng也yě，农nóng夫fū岂qǐ为wèi出chū疆jiāng舍shě其qí耒lěi耜sì哉zāi？」

'An officer's being in office,' was the reply, 'is like the ploughing of a husbandman. Does a husbandman part with his plough, because he goes from one State to another?'

Legge · 1895 · public domain

6-15

曰yuē：「晋jìn国guó亦yì仕shì国guó也yě，未wèi尝cháng闻wén仕shì如rú此cǐ其qí急jí。仕shì如rú此cǐ其qí急jí也yě，君jūn子zǐ之zhī难nán仕shì，何hé也yě？」曰yuē：「丈zhàng失shī生shēng而ér愿yuàn为wéi之zhī有yǒu室shì，女nǘ子zǐ生shēng而ér愿yuàn为wéi之zhī有yǒu家jiā。父fù母mǔ之zhī心xīn，人rén皆jiē有yǒu之zhī。不bú待dài父fù母mǔ之zhī命mìng、媒méi妁shuò之zhī言yán，钻zuān穴xué隙xì相xiāng窥kuī，逾yú墙qiáng相xiāng从cóng，则zé父fù母mǔ国guó人rén皆jiē贱jiàn之zhī。古gǔ之zhī人rén未wèi尝cháng不bú欲yù仕shì也yě，又yòu𫫇ě不bù由yóu其qí道dào。

Xiao pursued, 'The kingdom of Jin is one, as well as others, of official employments, but I have not heard of anyone being thus earnest about being in office. If there should be this earnestness about office, why does the superior man make any difficulty about taking it?' Mencius answered, 'When a son is born, what is desired for him is that he may have a wife; when a daughter is born, what is desired for her is that she may have a husband. This feeling of the parents is possessed by all men. If the young people, without waiting for the orders of their parents, and the arrangements of the go-betweens, shall bore holes to steal a sight of each other, or get over the wall to be with each other, then their parents and all other people will despise them. The ancients did indeed always desire to be in office, but they also hated being so by any improper way.

Legge · 1895 · public domain

6-16

不bù由yóu其qí道dào而ér往wáng者zhě，与yǔ钻zuān穴xué隙xì之zhī类lèi也yě。」

To seek office by an improper way is of a class with young people's boring holes.'

Legge · 1895 · public domain

6-17

彭péng更gèng问wèn曰yuē：「后hòu车chē数shù十shí乘chéng，从cóng者zhě数shù百bǎi人rén，以yǐ传chuán食shí于yú诸zhū侯hóu，不bù以yǐ泰tài乎hū？」孟mèng子zǐ曰yuē：「非fēi其qí道dào，则zé一yī箪dān食shí不bù可kě受shòu于yú人rén；如rú其qí道dào，则zé舜shùn受shòu尧yáo之zhī天tiān下xià，不bù以yǐ为wéi泰tài，子zi以yǐ为wéi泰tài乎hū？」

Peng Geng asked Mencius, saying, 'Is it not an extravagant procedure to go from one prince to another and live upon them, followed by several tens of carriages, and attended by several hundred men?' Mencius replied, 'If there be not a proper ground for taking it, a single bamboo-cup of rice may not be received from a man. If there be such a proper ground, then Shun's receiving the kingdom from Yao is not to be considered excessive. Do you think it was excessive?'

Legge · 1895 · public domain

6-18

曰yuē：「否fǒu。士shì无wú事shì而ér食shí，不bù可ké也yě。」

Geng said, 'No. But for a scholar performing no service to receive his support notwithstanding is improper.'

Legge · 1895 · public domain

6-19

曰yuē：「子zi不bù通tōng功gōng易yì事shì，以yǐ羡xiàn补bǔ不bù足zú，则zé农nóng有yǒu余yú粟sù，女nǘ有yǒu余yú布bù；子zi如rú通tōng之zhī，则zé梓zǐ匠jiàng轮lún舆yú皆jiē得dé食shí于yú子zi。于yú此cí有yǒu人rén焉yān，入rù则zé孝xiào，出chū则zé悌tì，守shǒu先xiān王wáng之zhī道dào，以yǐ待dài后hòu之zhī学xué者zhě，而ér不bù得dé食shí于yú子zi。子zi何hé尊zūn梓zǐ匠jiàng轮lún舆yú而ér轻qīng为wéi仁rén义yì者zhě哉zāi？」羡xiàn，延yán麺miàn反fǎn。通tōng功gōng易yì事shì，谓wèi通tōng人rén之zhī功gōng而ér交jiāo易yì其qí事shì。羡xiàn，余yú也yě。

He said: "If you did not exchange labor and trade services, using surplus to make up for what is lacking, then farmers would have surplus grain and women surplus cloth. But if you did exchange them, then carpenters, wheelwrights, and cart-makers would all get food from you. Suppose there were a man who at home was filial, abroad respectful to elders, who kept the way of the former kings and waited for later students, yet did not get food from you. Why do you honor carpenters and wheelwrights, but slight those who practice benevolence and righteousness?" Xian is read yán miàn fan. 'Exchanging labor and trading services' means making use of other people's labor and exchanging their services. Xian means surplus.

Legge · 1895 · public domain

6-20

有yǒu余yú，言yán无wú所suǒ贸mào易yì，而ér积jī于yú无wú用yòng也yě。梓zǐ人rén匠jiàng人rén，木mù工gōng也yě。轮lún人rén舆yú人rén，车chē工gōng也yě。曰yuē：「梓zǐ匠jiàng轮lún舆yú，其qí志zhì将jiāng以yǐ求qiú食shí也yě；君jūn子zǐ之zhī为wéi道dào也yě，其qí志zhì亦yì将jiāng以yǐ求qiú食shí与yǔ？」曰yuē：「子zi何hé以yǐ其qí志zhì为wèi哉zāi？其qí有yǒu功gōng于yú子zi，可kě食shí而ér食shí之zhī矣yǐ。且qiě子zi食shí志zhì乎hū？食shí功gōng乎hū？」曰yuē：「食shí志zhì。」

Surplus means there is nothing to trade it for, so it accumulates uselessly. The zi and jiang are woodworkers. The lun and yu are carriage-makers. He said: "Carpenters and wheelwrights pursue their craft in order to obtain food; do gentlemen likewise pursue the Way in order to obtain food?" Mencius said: "Why focus on intention? If what they do benefits you, then let them eat. Do you feed intention, or do you feed accomplishment?" He replied: "I feed intention."

Legge · 1895 · public domain

6-21

曰yuē：「有yǒu人rén于yú此cǐ，毁huí瓦wǎ划huà墁màn，其qí志zhì将jiāng以yǐ求qiú食shí也yě，则zé子zi食shí之zhī乎hū？」曰yuē：「否fǒu。」曰yuē：「然rán则zé子zi非fēi食shí志zhì也yě，食shí功gōng也yě。」

Mencius said: "If there were someone here who smashed tiles and smeared plaster, intending thereby to get food, would you feed him?" He said: "No." Mencius said: "Then you do not feed intention; you feed accomplishment."

Legge · 1895 · public domain

6-22

万wàn章zhāng问wèn曰yuē：「宋sòng，小xiǎo国guó也yě。今jīn将jiāng行xíng王wáng政zhèng，齐qí楚chú𫫇ě而ér伐fá之zhī，则zé如rú之zhī何hé？」

Wan Zhang asked Mencius, saying, 'Song is a small kingdom. If it should now practise a royal government, Qi and Chu will hate it, and attack it. What is to be done?'

Legge · 1895 · public domain

6-23

孟mèng子zǐ曰yuē：「汤tāng居jū亳bó，与yǔ葛gé为wèi邻lín，葛gé伯bó放fàng而ér不bú祀sì。汤tāng使shǐ人rén问wèn之zhī曰yuē：『何hé为wéi不bú祀sì？』曰yuē：『无wú以yǐ供gōng牺xī牲shēng也yě。』汤tāng使shǐ遗yí之zhī牛niú羊yáng。葛gé伯bó食shí之zhī，又yòu不bù以yǐ祀sì。汤tāng又yòu使shǐ人rén问wèn之zhī曰yuē：『何hé为wéi不bú祀sì？』曰yuē：『无wú以yǐ供gōng粢zī盛shèng也yě。』汤tāng使shǐ亳bó众zhòng往wǎng为wéi之zhī耕gēng，老lǎo弱ruò馈kuì食shí。

Mencius replied, 'When Tang dwelt in Bo, he adjoined to the State of Ge, the chief of which was living in a dissolute state and neglecting his proper sacrifices. Tang sent messengers to inquire why he did not sacrifice. He replied, "I have no means of supplying the necessary victims." On this, Tang caused oxen and sheep to be sent to him, but he ate them, and still continued not to sacrifice. Tang again sent messengers to ask him why he did not sacrifice, and the reply was, "I have no means of supplying the millet." On this, Tang sent the people of Bo to go and till the ground for him, the old and weak bringing food to the labourers.

Legge · 1895 · public domain

6-24

葛gé伯bó率lǜ其qí民mín，要yào其qí有yóu酒jiǔ食shí黍shǔ稻dào者zhě夺duó之zhī，不bú授shòu者zhě杀shā之zhī。有yǒu童tóng子zi以yí黍shǔ肉ròu饷xiǎng，杀shā而ér夺duó之zhī。书shū曰yuē：『葛gé伯bó仇chóu饷xiǎng。』此cǐ之zhī谓wèi也yě。

The chief of Ge led his people to intercept those who had wine, food, rice, and millet, and took what they had. Those who would not give it up he put to death. There was a boy who had some millet and flesh for the labourers, whom they slew and robbed of his provisions. It is said in the Book of History, "Ge and the chief of Ge were enemies to those who brought provisions." This is what is meant.

Legge · 1895 · public domain

6-25

为wèi其qí杀shā是shì童tóng子zi而ér征zhēng之zhī，四sì海hǎi之zhī内nèi皆jiē曰yuē：『非fēi富fù天tiān下xià也yě，为wèi匹pǐ夫fū匹pǐ妇fù复fù雠chóu也yě。』

Because of his murder of this boy, Tang proceeded to punish him. All within the four seas said, "It is not because he desires the riches of the kingdom, but to avenge a common man and woman."

Legge · 1895 · public domain

6-26

『汤tāng始shǐ征zhēng，自zì葛gé载zài』，十shí一yī征zhēng而ér无wú敌dí于yú天tiān下xià。东dōng麺miàn而ér征zhēng，西xī夷yí怨yuàn；南nán麺miàn而ér征zhēng，北běi狄dí怨yuàn，曰yuē：『奚xī为wèi后hòu我wǒ？』民mín之zhī望wàng之zhī，若ruò大dà旱hàn之zhī望wàng雨yú也yě。归guī市shì者zhě弗fú止zhǐ，芸yún者zhě不bú变biàn，诛zhū其qí君jūn，吊diào其qí民mín，如rú时shí雨yǔ降jiàng。民mín大dà悦yuè。书shū曰yuē：『徯xī我wǒ后hòu，后hòu来lái其qí无wú罚fá。』

When Tang began his work of executing justice, he commenced with Ge, and though he made eleven punitive expeditions, he had not an enemy in the kingdom. When he pursued his work in the east, the rude tribes in the west murmured. So did those on the north, when he was engaged in the south. Their cry was "Why does he make us last." Thus, the people's longing for him was like their longing for rain in a time of great drought. The frequenters of the markets stopped not. Those engaged in weeding in the fields made no change in their operations. While he punished their rulers, he consoled the people. His progress was like the falling of opportune rain, and the people were delighted. It is said in the Book of History, "We have waited for our prince. When our prince comes, we may escape from the punishments under which we suffer."

Legge · 1895 · public domain

6-27

『有yǒu攸yōu不bù惟wéi臣chén，东dōng征zhēng，绥suí厥jué士shì女nǚ，匪fěi厥jué玄xuán黄huáng，绍shào我wǒ周zhōu王wáng见jiàn休xiū，惟wéi臣chén附fù于yú大dà邑yì周zhōu。』其qí君jūn子zǐ实shí玄xuán黄huáng于yú匪féi以yǐ迎yíng其qí君jūn子zǐ，其qí小xiǎo人rén箪dān食sì壶hú浆jiāng以yǐ迎yíng其qí小xiǎo人rén，救jiù民mín于yú水shuí火huǒ之zhī中zhōng，取qǔ其qí残cán而ér已yí矣yǐ。

There being some who would not become the subjects of Zhou, king Wu proceeded to punish them on the east. He gave tranquillity to their people, who welcomed him with baskets full of their black and yellow silks, saying "From henceforth we shall serve the sovereign of our dynasty of Zhou, that we may be made happy by him." So they joined themselves, as subjects, to the great city of Zhou. Thus, the men of station of Shang took baskets full of black and yellow silks to meet the men of station of Zhou, and the lower classes of the one met those of the other with baskets of rice and vessels of congee. Wu saved the people from the midst of fire and water, seizing only their oppressors, and destroying them.'

Legge · 1895 · public domain

6-28

太tài誓shì曰yuē：『我wó武wǔ惟wéi扬yáng，侵qīn于yú之zhī疆jiāng，则zé取qǔ于yú残cán，杀shā伐fá用yòng张zhāng，于yú汤tāng有yǒu光guāng。』

In the Great Declaration it is said, "My power shall be put forth, and, invading the territories of Shang, I will seize the oppressor. I will put him to death to punish him - so shall the greatness of my work appear, more glorious than that of Tang."

Legge · 1895 · public domain

6-29

不bù行xíng王wáng政zhèng云yún尔ěr，苟gǒu行xíng王wáng政zhèng，四sì海hǎi之zhī内nèi皆jiē举jú首shǒu而ér望wàng之zhī，欲yù以yǐ为wéi君jūn。齐qí楚chǔ虽suī大dà，何hé畏wèi焉yān？」

Song is not, as you say, practising true royal government, and so forth. If it were practising royal government, all within the four seas would be lifting up their heads, and looking for its prince, wishing to have him for their sovereign. Great as Qi and Chu are, what would there be to fear from them?'

Legge · 1895 · public domain

6-30

孟mèng子zǐ谓wèi戴dài不bú胜shèng曰yuē：「子zi欲yù子zi之zhī王wáng之zhī善shàn与yǔ？我wǒ明míng告gào子zi。有yóu楚chǔ大dà夫fū于yú此cǐ，欲yù其qí子zi之zhī齐qí语yú也yě，则zé使shǐ齐qí人rén傅fù诸zhū？使shí楚chǔ人rén傅fù诸zhū？」曰yuē：「使shǐ齐qí人rén傅fù之zhī。」曰yuē：「一yī齐qí人rén傅fù之zhī，众zhòng楚chǔ人rén咻xiū之zhī，虽suī日rì挞tà而ér求qiú其qí齐qí也yě，不bù可kě得dé矣yǐ；引yǐn而ér置zhì之zhī庄zhuāng岳yuè之zhī间jiān数shù年nián，虽suī日rì挞tà而ér求qiú其qí楚chǔ，亦yì不bù可kě得dé矣yǐ。

Mencius said to Dai Bu Sheng, 'I see that you are desiring your king to be virtuous, and will plainly tell you how he may be made so. Suppose that there is a great officer of Chu here, who wishes his son to learn the speech of Qi. Will he in that case employ a man of Qi as his tutor, or a man of Chu?' 'He will employ a man of Qi to teach him,' said Bu Sheng. Mencius went on, 'If but one man of Qi be teaching him, and there be a multitude of men of Chu continually shouting out about him, although his father beat him every day, wishing him to learn the speech of Qi, it will be impossible for him to do so. But in the same way, if he were to be taken and placed for several years in Zhuang or Yue, though his father should beat him, wishing him to speak the language of Chu, it would be impossible for him to do so.

Legge · 1895 · public domain

6-31

子zǐ谓wèi薛xuē居jū州zhōu，善shàn士shì也yě。使shǐ之zhī居jū于yú王wáng所suǒ。在zài于yú王wáng所suó者zhě，长zhǎng幼yòu卑bēi尊zūn，皆jiē薛xuē居jū州zhōu也yě，王wáng谁shuí与yǔ为wèi不bú善shàn？在zài王wáng所suó者zhě，长zhǎng幼yòu卑bēi尊zūn，皆jiē非fēi薛xuē居jū州zhōu也yě，王wáng谁shuí与yǔ为wéi善shàn？一yī薛xuē居jū州zhōu，独dú如rú宋sòng王wáng何hé？」

You supposed that Xue Ju Zhou was a scholar of virtue, and you have got him placed in attendance on the king. Suppose that all in attendance on the king, old and young, high and low, were Xue Ju Zhous, whom would the king have to do evil with? And suppose that all in attendance on the king, old and young, high and low, are not Xue Ju Zhous, whom will the king gave to do good with? What can one Xue Ju Zhou do alone for the king of Song?'

Legge · 1895 · public domain

6-32

公gōng孙sūn丑chǒu问wèn曰yuē：「不bú见jiàn诸zhū侯hóu何hé义yì？」孟mèng子zǐ曰yuē：「古gú者zhě不bù为wéi臣chén不bú见jiàn。

Gong Sun Chou asked Mencius, saying, 'What is the point of righteousness involved in your not going to see the princes?' Mencius replied, 'Among the ancients, if one had not seen a minister in a State, he did not go to see the sovereign.

Legge · 1895 · public domain

6-33

段duàn干gàn木mù逾yú垣yuán而ér辟pì之zhī，泄xiè柳liǔ闭bì门mén而ér不bú内nèi，是shì皆jiē已yǐ甚shèn。迫pò，斯sī可ké以yǐ见jiàn矣yǐ。

Duan Gan Mu leaped over his wall to avoid the prince. Xie Liu shut his door, and would not admit the prince. These two, however, carried their scrupulosity to excess. When a prince is urgent, it is not improper to see him.

Legge · 1895 · public domain

6-34

阳yáng货huò欲yù见jiàn孔kǒng子zi而ér𫫇ě无wú礼lǐ，大dà夫fū有yǒu赐cì于yú士shì，不bù得dé受shòu于yú其qí家jiā，则zé往wǎng拜bài其qí门mén。阳yáng货huò矙kàn孔kǒng子zi之zhī亡wáng也yě，而ér馈kuì孔kǒng子zi蒸zhēng豚tún；孔kǒng子zi亦yì矙kàn其qí亡wáng也yě，而ér往wǎng拜bài之zhī。当dāng是shì时shí，阳yáng货huò先xiān，岂qǐ得dé不bú见jiàn？

Yang Huo wished to get Confucius to go to see him, but disliked doing so by any want of propriety. As it is the rule, therefore, that when a great officer sends a gift to a scholar, if the latter be not at home to receive it, he must go to the officer's to pay his respects, Yang Huo watched when Confucius was out, and sent him a roasted pig. Confucius, in his turn, watched when Huo was out, and went to pay his respects to him. At that time, Yang Huo had taken the initiative - how could Confucius decline going to see him?

Legge · 1895 · public domain

6-35

曾céng子zǐ曰yuē：『胁xié肩jiān谄chǎn笑xiào，病bìng于yú夏xià畦qí。』子zi路lù曰yuē：『未wèi同tóng而ér言yán，观guān其qí色sè赧nán赧nǎn然rán，非fēi由yóu之zhī所suǒ知zhī也yě。』由yóu是shì观guān之zhī，则zé君jūn子zǐ之zhī所suó养yáng可kě知zhī已yí矣yǐ。」

Zengzi said, "They who shrug up their shoulders, and laugh in a flattering way, toil harder than the summer labourer in the fields." Zi Lu said, "There are those who talk with people with whom they have no great community of feeling. If you look at their countenances, they are full of blushes. I do not desire to know such persons." By considering these remarks, the spirit which the superior man nourishes may be known.'

Legge · 1895 · public domain

6-36

戴dài盈yíng之zhī曰yuē：「什shén一yī，去qù关guān市shì之zhī征zhēng，今jīn兹zī未wèi能néng。请qǐng轻qīng之zhī，以yǐ待dài来lái年nián，然rán后hòu已yǐ，何hé如rú？」

Dai Ying Zhi said to Mencius, 'I am not able at present and immediately to do with the levying of a tithe only, and abolishing the duties charged at the passes and in the markets. With your leave I will lighten, however, both the tax and the duties, until next year, and will then make an end of them. What do you think of such a course?'

Legge · 1895 · public domain

6-37

孟mèng子zǐ曰yuē：「今jīn有yǒu人rén日rì攘rǎng其qí邻lín之zhī鸡jī者zhě，或huò告gào之zhī曰yuē：『是shì非fēi君jūn子zǐ之zhī道dào。』曰yuē：『请qíng损sǔn之zhī，月yuè攘rǎng一yī鸡jī，以yǐ待dài来lái年nián，然rán后hòu已yǐ。』

Mencius said, 'Here is a man, who every day appropriates some of his neighbour's strayed fowls. Some one says to him, "Such is not the way of a good man;" and he replies, "With your leave I will diminish my appropriations, and will take only one fowl a month, until next year, when I will make an end of the practice." If you know that the thing is unrighteous, then use all despatch in putting an end to it - why wait till next year?'

Legge · 1895 · public domain

6-38

如rú知zhī其qí非fēi义yì，斯sī速sù已yí矣yǐ，何hé待dài来lái年nián。」

The disciple Gong Du said to Mencius, 'Master, the people beyond our school all speak of you as being fond of disputing.

Legge · 1895 · public domain

6-39

公gōng都dōu子zǐ曰yuē：「外wài人rén皆jiē称chēng夫fū子zí好hǎo辩biàn，敢gǎn问wèn何hé也yě？」孟mèng子zǐ曰yuē：「予yú岂qí好hǎo辩biàn哉zāi？予yǔ不bù得dé已yí也yě。

I venture to ask whether it be so.' Mencius replied, 'Indeed, I am not fond of disputing, but I am compelled to do it. A long time has elapsed since this world of men received its being, and there has been along its history now a period of good order, and now a period of confusion.

Legge · 1895 · public domain

6-40

天tiān下xià之zhī生shēng久jiú矣yǐ，一yī治zhì一yī乱luàn。

In the time of Yao, the waters, flowing out of their channels, inundated the Middle Kingdom.

Legge · 1895 · public domain

6-41

当dāng尧yáo之zhī时shí，水shuǐ逆nì行xíng，泛fàn滥làn于yú中zhōng国guó。蛇shé龙lóng居jū之zhī，民mín无wú所suǒ定dìng。下xià者zhě为wéi巢cháo，上shàng者zhě为wéi营yíng窟kū。书shū曰yuē：『洚jiàng水shuí警jǐng余yú。』洚jiàng水shuí者zhě，洪hóng水shuí也yě。

Snakes and dragons occupied it, and the people had no place where they could settle themselves. In the low grounds they made nests for themselves on the trees or raised platforms, and in the high grounds they made caves. It is said in the Book of History, "The waters in their wild course warned me." Those "waters in their wild course" were the waters of the great inundation. Shun employed Yu to reduce the waters to order.

Legge · 1895 · public domain

6-42

使shí禹yǔ治zhì之zhī，禹yǔ掘jué地dì而ér注zhù之zhī海hǎi，驱qū蛇shé龙lóng而ér放fàng之zhī菹jū。水shuǐ由yóu地dì中zhōng行háng，江jiāng、淮huái、河hé、汉hàn是shì也yě。险xián阻zǔ既jì远yuǎn，鸟niǎo兽shòu之zhī害hài人rén者zhě消xiāo，然rán后hòu人rén得dé平píng土tǔ而ér居jū之zhī。

Yu dug open their obstructed channels, and conducted them to the sea. He drove away the snakes and dragons, and forced them into the grassy marshes. On this, the waters pursued their course through the country, even the waters of the Jiang, the Huai, the He, and the Han, and the dangers and obstructions which they had occasioned were removed. The birds and beasts which had injured the people also disappeared, and after this men found the plains available for them, and occupied them.

Legge · 1895 · public domain

6-43

尧yáo舜shùn既jì没méi，圣shèng人rén之zhī道dào衰shuāi。暴bào君jūn代dài作zuò，坏huài宫gōng室shì以yǐ为wéi污wū池chí，民mín无wú所suǒ安ān息xī；弃qì田tián以yǐ为wéi园yuán囿yòu，使shǐ民mín不bù得dé衣yī食shí。邪xié说shuō暴bào行xíng又yòu作zuò，园yuán囿yòu、污wū池chí、沛pèi泽zé多duō而ér禽qín兽shòu至zhì。及jí纣zhòu之zhī身shēn，天tiān下xià又yòu大dà乱luàn。

'After the death of Yao and Shun, the principles that mark sages fell into decay. Oppressive sovereigns arose one after another, who pulled down houses to make ponds and lakes, so that the people knew not where they could rest in quiet; they threw fields out of cultivation to form gardens and parks, so that the people could not get clothes and food. Afterwards, corrupt speakings and oppressive deeds became more rife; gardens and parks, ponds and lakes, thickets and marshes became more numerous, and birds and beasts swarmed. By the time of the tyrant Zhou, the kingdom was again in a state of great confusion.

Legge · 1895 · public domain

6-44

周zhōu公gōng相xiāng武wǔ王wáng，诛zhū纣zhòu伐fá奄yǎn，三sān年nián讨tǎo其qí君jūn，驱qū飞fēi廉lián于yú海hǎi隅yú而ér戮lù之zhī。灭miè国guó者zhé五wǔ十shí，驱qū虎hǔ、豹bào、犀xī、象xiàng而ér远yuǎn之zhī。天tiān下xià大dà悦yuè。书shū曰yuē：『丕pī显xiǎn哉zāi，文wén王wáng谟mó！丕pī承chéng哉zāi，武wǔ王wáng烈liè！佑yòu启qí我wǒ后hòu人rén，咸xián以yǐ正zhèng无wú缺quē。』

Zhou Gong assisted king Wu, and destroyed Zhou. He smote Yan, and after three years put its sovereign to death. He drove Fei Lian to a corner by the sea, and slew him. The States which he extinguished amounted to fifty. He drove far away also the tigers, leopards, rhinoceroses, and elephants - and all the people was greatly delighted. It is said in the Book of History, "Great and splendid were the plans of king Wen! Greatly were they carried out by the energy of king Wu! They are for the assistance and instruction of us who are of an after day. They are all in principle correct, and deficient in nothing."

Legge · 1895 · public domain

6-45

世shì衰shuāi道dào微wēi，邪xié说shuō暴bào行xíng有yǒu作zuò，臣chén弑shì其qí君jūn者zhé有yǒu之zhī，子zi弑shì其qí父fù者zhé有yǒu之zhī。

'Again the world fell into decay, and principles faded away. Perverse speakings and oppressive deeds waxed rife again. There were instances of ministers who murdered their sovereigns, and of sons who murdered their fathers.

Legge · 1895 · public domain

6-46

孔kǒng子zi惧jù，作zuò春chūn秋qiū。春chūn秋qiū，天tiān子zi之zhī事shì也yě。是shì故gù孔kóng子zǐ曰yuē：『知zhī我wó者zhě其qí惟wéi春chūn秋qiū乎hū！罪zuì我wó者zhě其qí惟wéi春chūn秋qiū乎hū！』

Confucius was afraid, and made the "Spring and Autumn." What the "Spring and Autumn" contains are matters proper to the sovereign. On this account Confucius said, "Yes! It is the Spring and Autumn which will make men know me, and it is the Spring and Autumn which will make men condemn me."

Legge · 1895 · public domain

6-47

圣shèng王wáng不bú作zuò，诸zhū侯hóu放fàng恣zì，处chǔ士shì横hèng议yì，杨yáng朱zhū、墨mò翟dí之zhī言yán盈yíng天tiān下xià。天tiān下xià之zhī言yán，不bù归guī杨yáng，则zé归guī墨mò。杨yáng氏shì为wèi我wǒ，是shì无wú君jūn也yě；墨mò氏shì兼jiān爱ài，是shì无wú父fù也yě。无wú父fù无wú君jūn，是shì禽qín兽shòu也yě。公gōng明míng仪yí曰yuē：『庖páo有yǒu肥féi肉ròu，厩jiù有yǒu肥féi马mǎ，民mín有yǒu饥jī色sè，野yé有yǒu饿è莩fú，此cǐ率lǜ兽shòu而ér食shí人rén也yě。

'Once more, sage sovereigns cease to arise, and the princes of the States give the reins to their lusts. Unemployed scholars indulge in unreasonable discussions. The words of Yang Zhu and Mo Di fill the country. If you listen to people's discourses throughout it, you will find that they have adopted the views either of Yang or of Mo. Now, Yang's principle is "each one for himself," which does not acknowledge the claims of the sovereign. Mo's principle is "to love all equally," which does not acknowledge the peculiar affection due to a father. But to acknowledge neither king nor father is to be in the state of a beast. Gong Ming Yi said, "In their kitchens, there is fat meat. In their stables, there are fat horses. But their people have the look of hunger, and on the wilds there are those who have died of famine. This is leading on beasts to devour men."

Legge · 1895 · public domain

6-48

』杨yáng墨mò之zhī道dào不bù息xī，孔kǒng子zi之zhī道dào不bú著zhù，是shì邪xié说shuō诬wū民mín，充chōng塞sè仁rén义yì也yě。仁rén义yì充chōng塞sè，则zé率shuài兽shòu食shí人rén，人rén将jiàng相xiàng食shí。

If the principles of Yang and Mo be not stopped, and the principles of Confucius not set forth, then those perverse speakings will delude the people, and stop up the path of benevolence and righteousness. When benevolence and righteousness are stopped up, beasts will be led on to devour men, and men will devour one another.

Legge · 1895 · public domain

6-49

吾wú为wèi此cǐ惧jù，闲xián先xiān圣shèng之zhī道dào，距jù杨yáng墨mò，放fàng淫yín辞cí，邪xié说shuō者zhě不bù得dé作zuò。作zuò于yú其qí心xīn，害hài于yú其qí事shì；作zuò于yú其qí事shì，害hài于yú其qí政zhèng。圣shèng人rén复fù起qǐ，不bú易yì吾wú言yán矣yǐ。

I am alarmed by these things, and address myself to the defence of the doctrines of the former sages, and to oppose Yang and Mo. I drive away their licentious expressions, so that such perverse speakers may not be able to show themselves. Their delusions spring up in men's minds, and do injury to their practice of affairs. Shown in their practice of affairs, they are pernicious to their government. When sages shall rise up again, they will not change my words.

Legge · 1895 · public domain

6-50

昔xī者zhé禹yǔ抑yì洪hóng水shuǐ而ér天tiān下xià平píng，周zhōu公gōng兼jiān夷yí狄dí驱qū猛měng兽shòu而ér百bǎi姓xìng宁níng，孔kǒng子zi成chéng春chūn秋qiū而ér乱luàn臣chén贼zéi子zi惧jù。

In former times, Yu repressed the vast waters of the inundation, and the country was reduced to order; the achievements of the duke of Zhou extended even to the barbarous tribes of the east and north, and he drove away all ferocious animals, and the people enjoyed repose; Confucius completed the "Spring and Autumn," and rebellious ministers and villainous sons were struck with terror.

Legge · 1895 · public domain

6-51

诗shī云yún：『戎róng狄dí是shì膺yīng，荆jīng舒shū是shì惩chéng，则zé莫mò我wó敢gǎn承chéng。』无wú父fù无wú君jūn，是shì周zhōu公gōng所suǒ膺yīng也yě。

It is said in the Book of Poetry, "He smote the barbarians of the west and the north; He punished Jing and Shu; And no one dared to resist us." These father-deniers and king-deniers would have been smitten by the duke of Zhou.

Legge · 1895 · public domain

6-52

我wǒ亦yì欲yù正zhèng人rén心xīn，息xī邪xié说shuō，距jù诐bì行xíng，放fàng淫yín辞cí，以yǐ承chéng三sān圣shèng者zhě；岂qí好hǎo辩biàn哉zāi？予yǔ不bù得dé已yí也yě。

I also wish to rectify men's hearts, and to put an end to those perverse doctrines, to oppose their one-sided actions and banish away their licentious expressions—and thus to carry on the work of the three sages. Do I do so because I am fond of disputing? I am compelled to do it.

Legge · 1895 · public domain

6-53

能néng言yán距jù杨yáng墨mò者zhě，圣shèng人rén之zhī徒tú也yě。」

Whoever is able to oppose Yang and Mo is a disciple of the sages.'

Legge · 1895 · public domain

6-54

匡kuāng章zhāng曰yuē：「陈chén仲zhòng子zi岂qǐ不bù诚chéng廉lián士shì哉zāi？居jū于yú陵líng，三sān日rì不bù食shí，耳ěr无wú闻wén，目mù无wú见jiàn也yě。井jǐng上shàng有yóu李lǐ，螬cáo食shí实shí者zhě过guò半bàn矣yǐ，匍pú匐fú往wǎng将jiāng食shí之zhī，三sān咽yàn，然rán后hòu耳ér有yǒu闻wén，目mù有yǒu见jiàn。」

Kuang Zhang said to Mencius, 'Is not Chen Zhong a man of true self-denying purity? He was living in Wu Ling, and for three days was without food, till he could neither hear nor see. Over a well there grew a plum-tree, the fruit of which had been more than half eaten by worms. He crawled to it, and tried to eat some of the fruit, when, after swallowing three mouthfuls, he recovered his sight and hearing.'

Legge · 1895 · public domain

6-55

孟mèng子zǐ曰yuē：「于yú齐qí国guó之zhī士shì，吾wú必bì以yǐ仲zhòng子zi为wèi巨jù擘bò焉yān。虽suī然rán，仲zhòng子zi𫫇ě能néng廉lián？充chōng仲zhòng子zi之zhī操cāo，则zé蚓yǐn而ér后hòu可ké者zhé也yě。

Mencius replied, 'Among the scholars of Qi, I must regard Zhong as the thumb among the fingers. But still, where is the self-denying purity he pretends to? To carry out the principles which he holds, one must become an earthworm, for so only can it be done.

Legge · 1895 · public domain

6-56

夫fū蚓yǐn，上shàng食shí槁gáo壤rǎng，下xià饮yǐn黄huáng泉quán。仲zhòng子zi所suǒ居jū之zhī室shì，伯bó夷yí之zhī所suǒ筑zhù与yǔ？抑yì亦yì盗dào跖zhí之zhī所suǒ筑zhù与yǔ？所suǒ食shí之zhī粟sù，伯bó夷yí之zhī所suǒ树shù与yǔ？抑yì亦yì盗dào跖zhí之zhī所suǒ树shù与yǔ？是shì未wèi可kě知zhī也yě。」

Now, an earthworm eats the dry mould above, and drinks the yellow spring below. Was the house in which Zhong dwells built by a Bo Yi? or was it built by a robber like Zhi? Was the millet which he eats planted by a Bo Yi? or was it planted by a robber like Zhi? These are things which cannot be known.'

Legge · 1895 · public domain

6-57

曰yuē：「是shì何hé伤shāng哉zāi？彼bǐ身shēn织zhī屦jù，妻qī辟pì纑lú，以yǐ易yì之zhī也yě。」

'But,' said Zhang, 'what does that matter? He himself weaves sandals of hemp, and his wife twists and dresses threads of hemp to sell or exchange them.'

Legge · 1895 · public domain

6-58

曰yuē：「仲zhòng子zi，齐qí之zhī世shì家jiā也yě。兄xiōng戴dài，盖gài禄lù万wàn钟zhōng。以yǐ兄xiōng之zhī禄lù为wèi不bú义yì之zhī禄lù而ér不bù食shí也yě，以yǐ兄xiōng之zhī室shì为wèi不bú义yì之zhī室shì而ér不bù居jū也yě，辟pì兄xiōng离lí母mǔ，处chǔ于yú于yú陵líng。他tā日rì归guī，则zé有yǒu馈kuì其qí兄xiōng生shēng鹅é者zhě，己jǐ频pín𫖹曰yuē：『𫫇ě用yòng是shì棃lí棃lí者zhě为wéi哉zāi？』他tā日rì，其qí母mǔ杀shā是shì鹅é也yě，与yǔ之zhī食shí之zhī。其qí兄xiōng自zì外wài至zhì，曰yuē：『是shì棃lí棃lí之zhī肉ròu也yě。

Mencius rejoined, 'Zhong belongs to an ancient and noble family of Qi. His elder brother Dai received from Gai a revenue of 10,000 zhong, but he considered his brother's emolument to be unrighteous, and would not eat of it, and in the same way he considered his brother's house to be unrighteous, and would not dwell in it. Avoiding his brother and leaving his mother, he went and dwelt in Wu Ling. One day afterwards, he returned to their house, when it happened that some one sent his brother a present of a live goose. He, knitting his eyebrows, said, "What are you going to use that cackling thing for?" By-and-by his mother killed the goose, and gave him some of it to eat. Just then his brother came into the house, and said, "It is the flesh of that cackling thing,"

Legge · 1895 · public domain

6-59

』出chū而ér哇wa之zhī。

upon which he went out and vomited it.

Legge · 1895 · public domain

6-60

以yí母mǔ则zé不bù食shí，以yǐ妻qī则zé食shí之zhī；以yǐ兄xiōng之zhī室shì则zé弗fú居jū，以yǐ于yú陵líng则zé居jū之zhī。是shì尚shàng为wèi能néng充chōng其qí类lèi也yě乎hū？若ruò仲zhòng子zi者zhě，蚓yǐn而ér后hòu充chōng其qí操cāo者zhé也yě。」

Thus, what his mother gave him he would not eat, but what his wife gives him he eats. He will not dwell in his brother's house, but he dwells in Wu Ling. How can he in such circumstances complete the style of life which he professes? With such principles as Zhong holds, a man must be an earthworm, and then he can carry them out.'

Legge · 1895 · public domain