| | 公孫丑上: |
公孫丑問曰：「夫子加齊之卿相，得行道焉，雖由此霸王不異矣。如此，則動心否乎？」 |
| Gong Sun Chou I: |
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?' |
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孟子曰：「否。我四十不動心。」 |
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Mencius replied, 'No. At forty, I attained to an unperturbed mind.' |
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曰：「若是，則夫子過孟賁遠矣。」 |
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Chou said, 'Since it is so with you, my Master, you are far beyond Meng Ben.' |
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曰：「是不難，告子先我不動心。」 |
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'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.' |
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曰：「不動心有道乎？」 |
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Chou asked, 'Is there any way to an unperturbed mind?' |
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曰：「有。北宮黝之養勇也，不膚撓，不目逃，思以一豪挫於人，若撻之於市朝。不受於褐寬博，亦不受於萬乘之君。視刺萬乘之君，若刺褐夫。無嚴諸侯。惡聲至，必反之。孟施舍之所養勇也，曰：『視不勝猶勝也。量敵而後進，慮勝而後會，是畏三軍者也。舍豈能為必勝哉？能無懼而已矣。』孟施舍似曾子，北宮黝似子夏。夫二子之勇，未知其孰賢，然而孟施舍守約也。昔者曾子謂子襄曰：『子好勇乎？吾嘗聞大勇於夫子矣：自反而不縮，雖褐寬博，吾不惴焉；自反而縮，雖千萬人，吾往矣。』孟施舍之守氣，又不如曾子之守約也。」 |
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The answer was, 'Yes. 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 common man in his loose large garments of hair, neither should he receive from a prince of ten thousand chariots. He viewed stabbing a prince of ten thousand chariots just as stabbing a fellow dressed in cloth of hair. He feared not any of all the princes. A bad word addressed to him be always returned. Meng Shi She had this way of nourishing his valour: He said, "I look upon not conquering and conquering in the same way. To measure the enemy and then advance; to calculate the chances of victory and then engage - this is to stand in awe of the opposing force. How can I make certain of conquering? I can only rise superior to all fear." Meng Shi She resembled the philosopher Zeng. Bei Gong You resembled Zi Xia. I do not know to the valour of which of the two the superiority should be ascribed, but yet Meng Shi She attended to what was of the greater importance. Formerly, the philosopher Zeng said to Zi Xiang, "Do you love valour? I heard an account of great valour from the Master. It speaks thus: 'If, on self-examination, I find that I am not upright, shall I not be in fear even of a poor man in his loose garments of hair-cloth? If, on self-examination, I find that I am upright, I will go forward against thousands and tens of thousands.' Yet, what Meng Shi She maintained, being merely his physical energy, was after all inferior to what the philosopher Zeng maintained, which was indeed of the most importance.' |
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曰：「敢問夫子之不動心，與告子之不動心，可得聞與？」 |
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Gong Sun Chou said, 'May I venture to ask an explanation from you, Master, of how you maintain an unperturbed mind, and how the philosopher Gao does the same?' |
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「告子曰：『不得於言，勿求於心；不得於心，勿求於氣。』不得於心，勿求於氣，可；不得於言，勿求於心，不可。夫志，氣之帥也；氣，體之充也。夫志至焉，氣次焉。故曰：『持其志，無暴其氣。』」 |
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Mencius answered, 'Gao says, "What is not attained in words is not to be sought for in the mind; what produces dissatisfaction in the mind, is not to be helped by passion-effort." This last, when there is unrest in the mind, not to seek for relief from passion-effort, may be conceded. But not to seek in the mind for what is not attained in words cannot be conceded. The will is the leader of the passion-nature. The passion-nature pervades and animates the body. The will is first and chief, and the passion-nature is subordinate to it. Therefore I say, Maintain firm the will, and do no violence to the passion-nature.' |
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「既曰『志至焉，氣次焉』，又曰『持其志無暴其氣』者，何也？」 |
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Chou observed, 'Since you say "The will is chief, and the passion-nature is subordinate," how do you also say, "Maintain firm the will, and do no violence to the passion-nature?"' |
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曰：「志壹則動氣，氣壹則動志也。今夫蹶者趨者，是氣也，而反動其心。」 |
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Mencius replied, 'When it is the will alone which is active, it moves the passion-nature. When it is the passion-nature alone which is active, it moves the will. For instance now, in the case of a man falling or running, that is from the passion-nature, and yet it moves the mind.' |
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「敢問夫子惡乎長？」 |
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'I venture to ask,' said Chou again, 'wherein you, Master, surpass Gao.' |
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曰：「我知言，我善養吾浩然之氣。」 |
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Mencius told him, 'I understand words. I am skilful in nourishing my vast, flowing passion-nature.' |
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「敢問何謂浩然之氣？」 |
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Chou pursued, 'I venture to ask what you mean by your vast, flowing passion-nature!' |
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曰：「難言也。其為氣也，至大至剛，以直養而無害，則塞于天地之閒。其為氣也，配義與道；無是，餒也。是集義所生者，非義襲而取之也。行有不慊於心，則餒矣。我故曰，告子未嘗知義，以其外之也。必有事焉而勿正，心勿忘，勿助長也。無若宋人然：宋人有閔其苗之不長而揠之者，芒芒然歸。謂其人曰：『今日病矣，予助苗長矣。』其子趨而往視之，苗則槁矣。天下之不助苗長者寡矣。以為無益而舍之者，不耘苗者也；助之長者，揠苗者也。非徒無益，而又害之。」 |
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The reply was, 'It is difficult to describe it. 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. This is the passion-nature: It is the mate and assistant of righteousness and reason. Without it, man is in a state of starvation. It is produced by the accumulation of righteous deeds; it is not to be obtained by incidental acts of righteousness. If the mind does not feel complacency in the conduct, the nature becomes starved. I therefore said, "Gao has never understood righteousness, because he makes it something external." There must be the constant practice of this righteousness, but without the object of thereby nourishing the passion-nature. Let not the mind forget its work, but let there be no assisting the growth of that nature. Let us not be like the man of Song. There was a man of Song, who was grieved that his growing corn was not longer, and so he pulled it up. Having done this, he returned home, looking very stupid, and said to his people, "I am tired to-day. I have been helping the corn to grow long." 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 assisting the corn to grow long. Some indeed consider it of no benefit to them, and let it alone - they do not weed their corn. They who assist it to grow long, pull out their corn. What they do is not only of no benefit to the nature, but it also injures it.' |
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「何謂知言？」 |
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Gong Sun Chou further asked, 'What do you mean by saying that you understand whatever words you hear?' |
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曰：「詖辭知其所蔽，淫辭知其所陷，邪辭知其所離，遁辭知其所窮。生於其心，害於其政；發於其政，害於其事。聖人復起，必從吾言矣。」 |
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Mencius replied, 'When words are one-sided, I know how the mind of the speaker is clouded over. When words are extravagant, I know how the mind is fallen and sunk. When words are all-depraved, I know how the mind has departed from principle. When words are evasive, I know how the mind is at its wit's end. These evils growing in the mind, do injury to government, and, displayed in the government, are hurtful to the conduct of affairs. When a Sage shall again arise, he will certainly follow my words.' |
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「宰我、子貢善為說辭，冉牛、閔子、顏淵善言德行。孔子兼之，曰：『我於辭命則不能也。』然則夫子既聖矣乎？」 |
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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?' |
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曰：「惡！是何言也？昔者子貢、問於孔子曰：『夫子聖矣乎？』孔子曰：『聖則吾不能，我學不厭而教不倦也。』子貢曰：『學不厭，智也；教不倦，仁也。仁且智，夫子既聖矣！』夫聖，孔子不居，是何言也？」 |
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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?' |
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「昔者竊聞之：子夏、子游、子張皆有聖人之一體，冉牛、閔子、顏淵則具體而微。敢問所安。」 |
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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?' |
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曰：「姑舍是。」 |
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Mencius replied, 'Let us drop speaking about these, if you please.' |
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曰：「伯夷、伊尹何如？」 |
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Chou then asked, 'What do you say of Bo Yi and Yi Yin?' |
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曰：「不同道。非其君不事，非其民不使；治則進，亂則退，伯夷也。何事非君，何使非民；治亦進，亂亦進，伊尹也。可以仕則仕，可以止則止，可以久則久，可以速則速，孔子也。皆古聖人也，吾未能有行焉；乃所願，則學孔子也。」 |
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'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.' |
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「伯夷、伊尹於孔子，若是班乎？」 |
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Chou said, 'Comparing Bo Yi and Yi Yin with Confucius, are they to be placed in the same rank?' |
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曰：「否。自有生民以來，未有孔子也。」 |
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Mencius replied, 'No. Since there were living men until now, there never was another Confucius.' |
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曰：「然則有同與？」 |
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Chou said, 'Then, did they have any points of agreement with him?' |
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曰：「有。得百里之地而君之，皆能以朝諸侯有天下。行一不義、殺一不辜而得天下，皆不為也。是則同。」 |
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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.' |
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曰：「敢問其所以異？」 |
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Chou said, 'I venture to ask wherein he differed from them.' |
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曰：「宰我、子貢、有若智足以知聖人。汙，不至阿其所好。宰我曰：『以予觀於夫子，賢於堯舜遠矣。』子貢曰：『見其禮而知其政，聞其樂而知其德。由百世之後，等百世之王，莫之能違也。自生民以來，未有夫子也。』有若曰：『豈惟民哉？麒麟之於走獸，鳳凰之於飛鳥，太山之於丘垤，河海之於行潦，類也。聖人之於民，亦類也。出於其類，拔乎其萃，自生民以來，未有盛於孔子也。』」 |
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Mencius replied, 'Zai Wo, Zi Gong, and You Ruo had wisdom sufficient to know the sage. Even had they been ranking themselves low, they would not have demeaned themselves to flatter their favourite. Now, Zai Wo said, "According to my view of our Master, he was far superior to Yao and Shun." 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." 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."' |
| | 公孫丑下: |
燕人畔。王曰：「吾甚慚於孟子。」 |
| Gong Sun Chou II: |
The people of Yan having rebelled, the king of Qi said, 'I feel very much ashamed when I think of Mencius.' |
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陳賈曰：「王無患焉。王自以為與周公，孰仁且智？」 |
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Chen Jia said to him, 'Let not your Majesty be grieved. Whether does your Majesty consider yourself or Zhou Gong the more benevolent and wise?' |
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王曰：「惡！是何言也？」 |
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The king replied, 'Oh! what words are those?' |
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曰：「周公使管叔監殷，管叔以殷畔。知而使之，是不仁也；不知而使之，是不智也。仁智，周公未之盡也，而況於王乎？賈請見而解之。」 |
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'The duke of Zhou,' said Jia, 'appointed Guan Shu to oversee the heir of Yin, but Guan Shu with the power of the Yin State rebelled. If knowing that this would happen he appointed Guan Shu, he was deficient in benevolence. If he appointed him, not knowing that it would happen, he was deficient in knowledge. If the duke of Zhou was not completely benevolent and wise, how much less can your Majesty be expected to be so! I beg to go and see Mencius, and relieve your Majesty from that feeling.' |
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見孟子，問曰：「周公何人也？」 |
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Chen Jia accordingly saw Mencius, and asked him, saying, 'What kind of man was the duke of Zhou?' |
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曰：「古聖人也。」 |
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'An ancient sage,' was the reply. |
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曰：「使管叔監殷，管叔以殷畔也，有諸？」 |
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'Is it the fact, that he appointed Guan Shu to oversee the heir of Yin, and that Guan Shu with the State of Yin rebelled?' |
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曰：「然。」 |
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'It is.' |
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曰：「周公知其將畔而使之與？」 |
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'Did the duke of Zhou know that he would rebel, and purposely appoint him to that office?' |
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曰：「不知也。」 |
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Mencius said, 'He did not know.' |
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「然則聖人且有過與？」 |
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'Then, though a sage, he still fell into error?' |
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曰：「周公，弟也；管叔，兄也。周公之過，不亦宜乎？且古之君子，過則改之；今之君子，過則順之。古之君子，其過也，如日月之食，民皆見之；及其更也，民皆仰之。今之君子，豈徒順之，又從為之辭。」 |
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'The duke of Zhou,' answered Mencius, 'was the younger brother. Guan Shu was his elder brother. Was not the error of Zhou Gong in accordance with what is right? Moreover, when the superior men of old had errors, they reformed them. The superior men of the present time, when they have errors, persist in them. The errors of the superior men of old were like eclipses of the sun and moon. All the people witnessed them, and when they had reformed them, all the people looked up to them with their former admiration. But do the superior men of the present day only persist in their errors? They go on to apologize for them likewise.' |
| | 滕文公上: |
有為神農之言者許行，自楚之滕，踵門而告文公曰：「遠方之人聞君行仁政，願受一廛而為氓。」文公與之處，其徒數十人，皆衣褐，捆屨、織席以為食。 |
| Teng Wen Gong I: |
There came from Chu to Teng one Xu Xing, who gave out that he acted according to the words of Shen Nong. Coming right to his gate, he addressed the duke Wen, saying, 'A man of a distant region, I have heard that you, Prince, are practising a benevolent government, and I wish to receive a site for a house, and to become one of your people.' The duke Wen gave him a dwelling-place. His disciples, amounting to several tens, all wore clothes of haircloth, and made sandals of hemp and wove mats for a living. |
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陳良之徒陳相與其弟辛，負耒耜而自宋之滕，曰：「聞君行聖人之政，是亦聖人也，願為聖人氓。」陳相見許行而大悅，盡棄其學而學焉。 |
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At the same time, Chen Xiang, a disciple of Chen Liang, and his younger brother, Xin, with their plough-handles and shares on their backs, came from Song to Teng, saying, 'We have heard that you, Prince, are putting into practice the government of the ancient sages, showing that you are likewise a sage. We wish to become the subjects of a sage.' When Chen Xiang saw Xu Xing, he was greatly pleased with him, and, abandoning entirely whatever he had learned, became his disciple. |
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陳相見孟子，道許行之言曰：「滕君，則誠賢君也；雖然，未聞道也。賢者與民並耕而食，饔飧而治。今也滕有倉廩府庫，則是厲民而以自養也，惡得賢？」 |
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Having an interview with Mencius, he related to him with approbation the words of Xu Xing to the following effect: 'The prince of Teng is indeed a worthy prince. He has not yet heard, however, the real doctrines of antiquity. Now, wise and able princes should cultivate the ground equally and along with their people, and eat the fruit of their labour. They should prepare their own meals, morning and evening, while at the same time they carry on their government. But now, the prince of T'ang has his granaries, treasuries, and arsenals, which is an oppressing of the people to nourish himself. How can he be deemed a real worthy prince?' |
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孟子曰：「許子必種粟而後食乎？」曰：「然。」 |
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Mencius said,'I suppose that Xu Xing sows grain and eats the produce. Is it not so?' 'It is so,' was the answer. |
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「許子必織布而後衣乎？」曰：「否。許子衣褐。」 |
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'I suppose also he weaves cloth, and wears his own manufacture. Is it not so?' 'No. Xu wears clothes of haircloth.' |
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「許子冠乎？」曰：「冠。」 |
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'Does he wear a cap?' 'He wears a cap.' |
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曰：「奚冠？」曰：「冠素。」 |
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'What kind of cap?' 'A plain cap.' |
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曰：「自織之與？」曰：「否。以粟易之。」 |
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'Is it woven by himself?' 'No. He gets it in exchange for grain.' |
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曰：「許子奚為不自織？」曰：「害於耕。」 |
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'Why does Xu not weave it himself?' 'That would injure his husbandry.' |
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曰：「許子以釜甑爨，以鐵耕乎？」曰：「然。」 |
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'Does Xu cook his food in boilers and earthenware pans, and does he plough with an iron share?' 'Yes.' |
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「自為之與？」曰：「否。以粟易之。」 |
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'Does he make those articles himself?' 'No. He gets them in exchange for grain.' |
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「以粟易械器者，不為厲陶冶；陶冶亦以其械器易粟者，豈為厲農夫哉？且許子何不為陶冶。舍皆取諸其宮中而用之？何為紛紛然與百工交易？何許子之不憚煩？」曰：「百工之事，固不可耕且為也。」 |
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Mencius then said, 'The getting those various articles in exchange for grain, is not oppressive to the potter and the founder, and the potter and the founder in their turn, in exchanging their various articles for grain, are not oppressive to the husbandman. How should such a thing be supposed? And moreover, why does not Xu act the potter and founder, supplying himself with the articles which he uses solely from his own establishment? Why does he go confusedly dealing and exchanging with the handicraftsmen? Why does he not spare himself so much trouble?' Chen Xiang replied, 'The business of the handicraftsman can by no means be carried on along with the business of husbandry.' |
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「然則治天下獨可耕且為與？有大人之事，有小人之事。且一人之身，而百工之所為備。如必自為而後用之，是率天下而路也。故曰：或勞心，或勞力；勞心者治人，勞力者治於人；治於人者食人，治人者食於人：天下之通義也。 |
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Mencius resumed, 'Then, is it the government of the kingdom which alone can be carried on along with the practice of husbandry? Great men have their proper business, and little men have their proper business. Moreover, in the case of any single individual, whatever articles he can require are ready to his hand, being produced by the various handicraftsmen - if he must first make them for his own use, this way of doing would keep all the people running about upon the roads. Hence, there is the saying, "Some labour with their minds, and some labour with their strength. Those who labour with their minds govern others; those who labour with their strength are governed by others. Those who are governed by others support them; those who govern others are supported by them." This is a principle universally recognised. |
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「當堯之時，天下猶未平，洪水橫流，氾濫於天下。草木暢茂，禽獸繁殖，五穀不登，禽獸偪人。獸蹄鳥跡之道，交於中國。堯獨憂之，舉舜而敷治焉。舜使益掌火，益烈山澤而焚之，禽獸逃匿。禹疏九河，瀹濟漯，而注諸海；決汝漢，排淮泗，而注之江，然後中國可得而食也。當是時也，禹八年於外，三過其門而不入，雖欲耕，得乎？后稷教民稼穡。樹藝五穀，五穀熟而民人育。人之有道也，飽食、煖衣、逸居而無教，則近於禽獸。聖人有憂之，使契為司徒，教以人倫：父子有親，君臣有義，夫婦有別，長幼有序，朋友有信。放勳曰：『勞之來之，匡之直之，輔之翼之，使自得之，又從而振德之。』聖人之憂民如此，而暇耕乎？ |
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'In the time of Yao, when the world had not yet been perfectly reduced to order, the vast waters, flowing out of their channels, made a universal inundation. Vegetation was luxuriant, and birds and beasts swarmed. The various kinds of grain could not be grown. The birds and beasts pressed upon men. The paths marked by the feet of beasts and prints of birds crossed one another throughout the Middle Kingdom. To Yao alone this caused anxious sorrow. He raised Shun to office, and measures to regulate the disorder were set forth. Shun committed to Yi the direction of the fire to be employed, and Yi set fire to, and consumed, the forests and vegetation on the mountains and in the marshes, so that the birds and beasts fled away to hide themselves. Yu separated the nine streams, cleared the courses of the Ji and Ta, and led them all to the sea. He opened a vent also for the Ru and Han, and regulated the course of the Huai and Si, so that they all flowed into the Jiang. When this was done, it became possible for the people of the Middle Kingdom to cultivate the ground and get food for themselves. During that time, Yu was eight years away from his home, and though he thrice passed the door of it, he did not enter. Although he had wished to cultivate the ground, could he have done so? The Minister of Agriculture taught the people to sow and reap, cultivating the five kinds of grain. When the five kinds of grain were brought to maturity, the people all obtained a subsistence. But men possess a moral nature; and if they are well fed, warmly clad, and comfortably lodged, without being taught at the same time, they become almost like the beasts. This was a subject of anxious solicitude to the sage Shun, and he appointed Xie to be the Minister of Instruction, to teach the relations of humanity: how, between father and son, there should be affection; between sovereign and minister, righteousness; between husband and wife, attention to their separate functions; between old and young, a proper order; and between friends, fidelity. The high meritorious sovereign said to him, "Encourage them; lead them on; rectify them; straighten them; help them; give them wings - thus causing them to become possessors of themselves. Then follow this up by stimulating them, and conferring benefits on them." When the sages were exercising their solicitude for the people in this way, had they leisure to cultivate the ground? |
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「堯以不得舜為己憂，舜以不得禹、皋陶為己憂。夫以百畝之不易為己憂者，農夫也。分人以財謂之惠，教人以善謂之忠，為天下得人者謂之仁。是故以天下與人易，為天下得人難。孔子曰：『大哉堯之為君！惟天為大，惟堯則之，蕩蕩乎民無能名焉！君哉舜也！巍巍乎有天下而不與焉！』堯舜之治天下，豈無所用其心哉？亦不用於耕耳。 |
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'What Yao felt giving him anxiety was the not getting Shun. What Shun felt giving him anxiety was the not getting Yu and Gao Yao. But he whose anxiety is about his hundred mu not being properly cultivated, is a mere husbandman. The imparting by a man to others of his wealth, is called "kindness." The teaching others what is good, is called "the exercise of fidelity." The finding a man who shall benefit the kingdom, is called "benevolence." Hence to give the throne to another man would be easy; to find a man who shall benefit the kingdom is difficult. Confucius said, "Great indeed was Yao as a sovereign. It is only Heaven that is great, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. Princely indeed was Shun! How majestic was he, having possession of the kingdom, and yet seeming as if it were nothing to him!" In their governing the kingdom, were there no subjects on which Yao and Shun employed their minds? There were subjects, only they did not employ their minds on the cultivation of the ground. |
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「吾聞用夏變夷者，未聞變於夷者也。陳良，楚產也。悅周公、仲尼之道，北學於中國。北方之學者，未能或之先也。彼所謂豪傑之士也。子之兄弟事之數十年，師死而遂倍之。昔者孔子沒，三年之外，門人治任將歸，入揖於子貢，相向而哭，皆失聲，然後歸。子貢反，築室於場，獨居三年，然後歸。他日，子夏、子張、子游以有若似聖人，欲以所事孔子事之，彊曾子。曾子曰：『不可。江漢以濯之，秋陽以暴之，皜皜乎不可尚已。』今也南蠻鴃舌之人，非先王之道，子倍子之師而學之，亦異於曾子矣。吾聞出於幽谷遷于喬木者，末聞下喬木而入於幽谷者。《魯頌》曰：『戎狄是膺，荊舒是懲。』周公方且膺之，子是之學，亦為不善變矣。」 |
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'I have heard of men using the doctrines of our great land to change barbarians, but I have never yet heard of any being changed by barbarians. Chen Liang was a native of Chu. Pleased with the doctrines of Zhou Gong and Zhong Ni, he came northwards to the Middle Kingdom and studied them. Among the scholars of the northern regions, there was perhaps no one who excelled him. He was what you call a scholar of high and distinguished qualities. You and your brother followed him some tens of years, and when your master died, you forthwith turned away from him. Formerly, when Confucius died, after three vears had elapsed, his disciples collected their baggage, and prepared to return to their several homes. But on entering to take their leave of Zi Gong, as they looked towards one another, they wailed, till they all lost their voices. After this they returned to their homes, but Zi Gong went back, and built a house for himself on the altar-ground, where he lived alone other three years, before he returned home. On another occasion, Zi Xia, Zi Zhang, and Zi You, thinking that You Ruo resembled the sage, wished to render to him the same observances which they had rendered to Confucius. They tried to force the disciple Zeng to join with them, but he said, "This may not be done. What has been washed in the waters of the Jiang and Han, and bleached in the autumn sun - how glistening is it! Nothing can be added to it." Now here is this shrike-tongued barbarian of the south, whose doctrines are not those of the ancient kings. You turn away from your master and become his disciple. Your conduct is different indeed from that of the philosopher Zeng. I have heard of birds leaving dark valleys to remove to lofty trees, but I have not heard of their descending from lofty trees to enter into dark valleys. In the Praise-songs of Lu it is said, "He smote the barbarians of the west and the north, He punished Jing and Shu." Thus Zhou Gong would be sure to smite them, and you become their disciple again; it appears that your change is not good.' |
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「從許子之道，則市賈不貳，國中無偽。雖使五尺之童適市，莫之或欺。布帛長短同，則賈相若；麻縷絲絮輕重同，則賈相若；五穀多寡同，則賈相若；屨大小同，則賈相若。」曰：「夫物之不齊，物之情也；或相倍蓰，或相什伯，或相千萬。子比而同之，是亂天下也。巨屨小屨同賈，人豈為之哉？從許子之道，相率而為偽者也，惡能治國家？」 |
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Chen Xiang said, 'If Xu's doctrines were followed, then there would not be two prices in the market, nor any deceit in the kingdom. If a boy of five cubits were sent to the market, no one would impose on him; linen and silk of the same length would be of the same price. So it would be with bundles of hemp and silk, being of the same weight; with the different kinds of grain, being the same in quantity; and with shoes which were of the same size.' Mencius replied, 'It is the nature of things to be of unequal quality. Some are twice, some five times, some ten times, some a hundred times, some a thousand times, some ten thousand times as valuable as others. If you reduce them all to the same standard, that must throw the kingdom into confusion. If large shoes and small shoes were of the same price, who would make them? For people to follow the doctrines of Xu, would be for them to lead one another on to practise deceit. How can they avail for the government of a State?' |
| | 滕文公下: |
公都子曰：「外人皆稱夫子好辯，敢問何也？」 |
| Teng Wen Gong II: |
The disciple Gong Du said to Mencius, 'Master, the people beyond our school all speak of you as being fond of disputing. I venture to ask whether it be so.' |
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孟子曰：「予豈好辯哉？予不得已也。天下之生久矣，一治一亂。當堯之時，水逆行，氾濫於中國。蛇龍居之，民無所定。下者為巢，上者為營窟。《》曰：『洚水警余。』洚水者，洪水也。使禹治之，禹掘地而注之海，驅蛇龍而放之菹。水由地中行，江、淮、河、漢是也。險阻既遠，鳥獸之害人者消，然後人得平土而居之。 |
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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. In the time of Yao, the waters, flowing out of their channels, inundated the Middle Kingdom. 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. 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. |
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「堯、舜既沒，聖人之道衰。暴君代作，壞宮室以為汙池，民無所安息；棄田以為園囿，使民不得衣食。邪說暴行又作，園囿、汙池、沛澤多而禽獸至。及紂之身，天下又大亂。周公相武王，誅紂伐奄，三年討其君，驅飛廉於海隅而戮之。滅國者五十，驅虎、豹、犀、象而遠之。天下大悅。《》曰：『丕顯哉，文王謨！丕承哉，武王烈！佑啟我後人，咸以正無缺。』 |
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'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. 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." |
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「世衰道微，邪說暴行有作，臣弒其君者有之，子弒其父者有之。孔子懼，作《春秋》。《春秋》，天子之事也。是故孔子曰：『知我者其惟春秋乎！罪我者其惟春秋乎！』 |
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'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. 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." |
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「聖王不作，諸侯放恣，處士橫議，楊朱、墨翟之言盈天下。天下之言，不歸楊，則歸墨。楊氏為我，是無君也；墨氏兼愛，是無父也。無父無君，是禽獸也。公明儀曰：『庖有肥肉，廄有肥馬，民有飢色，野有餓莩，此率獸而食人也。』楊墨之道不息，孔子之道不著，是邪說誣民，充塞仁義也。仁義充塞，則率獸食人，人將相食。吾為此懼，閑先聖之道，距楊墨，放淫辭，邪說者不得作。作於其心，害於其事；作於其事，害於其政。聖人復起，不易吾言矣。 |
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'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 Meng 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." 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. 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. |
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「昔者禹抑洪水而天下平，周公兼夷狄驅猛獸而百姓寧，孔子成《春秋》而亂臣賊子懼。《》云：『戎狄是膺，荊舒是懲，則莫我敢承。』無父無君，是周公所膺也。我亦欲正人心，息邪說，距詖行，放淫辭，以承三聖者；豈好辯哉？予不得已也。能言距楊墨者，聖人之徒也。」 |
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'In former times, Yu repressed the vast waters of the inundation, and the country was reduced to order. Zhou Gong's achievements 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. 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 Zhou Gong. 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. Whoever is able to oppose Yang and Mo is a disciple of the sages.' |
| | 離婁上: |
孟子曰：「離婁之明，公輸子之巧，不以規矩，不能成方員：師曠之聰，不以六律，不能正五音；堯舜之道，不以仁政，不能平治天下。今有仁心仁聞而民不被其澤，不可法於後世者，不行先王之道也。 |
| Li Lou I: |
Mencius said, 'The power of vision of Li Lou, and skill of hand of Gong Shu, without the compass and square, could not form squares and circles. The acute ear of the music-master Kuang, without the pitch-tubes, could not determine correctly the five notes. The principles of Yao and Shun, without a benevolent government, could not secure the tranquil order of the kingdom. There are now princes who have benevolent hearts and a reputation for benevolence, while yet the people do not receive any benefits from them, nor will they leave any example to future ages - all because they do not put into practice the ways of the ancient kings. |
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「故曰，徒善不足以為政，徒法不能以自行。《》云：『』遵先王之法而過者，未之有也。聖人既竭目力焉，繼之以規矩準繩，以為方員平直，不可勝用也；既竭耳力焉，繼之以六律，正五音，不可勝用也；既竭心思焉，繼之以不忍人之政，而仁覆天下矣。 |
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'Hence we have the saying: "Virtue alone is not sufficient for the exercise of government; laws alone cannot carry themselves into practice." It is said in the Book of Poetry, "Without transgression, without forgetfulness, Following the ancient statutes." Never has any one fallen into error, who followed the laws of the ancient kings. When the sages had used the vigour of their eyes, they called in to their aid the compass, the square, the level, and the line, to make things square, round, level, and straight: the use of the instruments is inexhaustible. When they had used their power of hearing to the utmost, they called in the pitch-tubes to their aid to determine the five notes - the use of those tubes is inexhaustible. When they had exerted to the utmost the thoughts of their hearts, they called in to their aid a government that could not endure to witness the sufferings of men - and their benevolence overspread the kingdom. |
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「故曰，為高必因丘陵，為下必因川澤。為政不因先王之道，可謂智乎？是以惟仁者宜在高位。不仁而在高位，是播其惡於眾也。上無道揆也。下無法守也，朝不信道，工不信度，君子犯義，小人犯刑，國之所存者幸也。 |
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'Hence we have the saying: "To raise a thing high, we must begin from the top of a mound or a hill; to dig to a great depth, we must commence in the low ground of a stream or a marsh." Can he be pronounced wise, who, in the exercise of government, does not proceed according to the ways of the former kings? Therefore only the benevolent ought to be in high stations. When a man destitute of benevolence is in a high station, he thereby disseminates his wickedness among all below him. When the prince has no principles by which he examines his administration, and his ministers have no laws by which they keep themselves in the discharge of their duties, then in the court obedience is not paid to principle, and in the office obedience is not paid to rule. Superiors violate the laws of righteousness, and inferiors violate the penal laws. It is only by a fortunate chance that a State in such a case is preserved. |
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「故曰，城郭不完，兵甲不多，非國之災也；田野不辟，貨財不聚，非國之害也。上無禮，下無學，賊民興，喪無日矣。《》曰：『』泄泄，猶沓沓也。事君無義，進退無禮，言則非先王之道者，猶沓沓也。故曰：責難於君謂之恭，陳善閉邪謂之敬，吾君不能謂之賊。」 |
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'Therefore it is said, "It is not the exterior and interior walls being incomplete, and the supply of weapons offensive and defensive not being large, which constitutes the calamity of a kingdom. It is not the cultivable area not being extended, and stores and wealth not being accumulated, which occasions the ruin of a State." When superiors do not observe the rules of propriety, and inferiors do not learn, then seditious people spring up, and that State will perish in no time. It is said in the Book of Poetry, "When such an overthrow of Zhou is being produced by Heaven, Be not ye so much at your ease!" " At your ease;" - that is, dilatory. And so dilatory may those officers be deemed, who serve their prince without righteousness, who take office and retire from it without regard to propriety, and who in their words disown the ways of the ancient kings. Therefore it is said, "To urge one's sovereign to difficult achievements may be called showing respect for him. To set before him what is good and repress his perversities may be called showing reverence for him. He who does not do these things, saying to himself, My sovereign is incompetent to this, may be said to play the thief with him."' |
| | 離婁上: |
孟子曰：「規矩，方員之至也；聖人，人倫之至也。欲為君盡君道，欲為臣盡臣道，二者皆法堯舜而已矣。不以舜之所以事堯事君，不敬其君者也；不以堯之所以治民治民，賊其民者也。孔子曰：『道二：仁與不仁而已矣。』暴其民甚，則身弒國亡；不甚，則身危國削。名之曰『幽厲』，雖孝子慈孫，百世不能改也。《》云『』，此之謂也。」 |
| Li Lou I: |
Mencius said, 'The compass and square produce perfect circles and squares. By the sages, the human relations are perfectly exhibited. He who as a sovereign would perfectly discharge the duties of a sovereign, and he who as a minister would perfectly discharge the duties of a minister, have only to imitate - the one Yao, and the other Shun. He who does not serve his sovereign as Shun served Yao, does not respect his sovereign; and he who does not rule his people as Yao ruled his, injures his people. Confucius said, "There are but two courses, which can be pursued, that of virtue and its opposite." A ruler who carries the oppression of his people to the highest pitch, will himself be slain, and his kingdom will perish. If one stop short of the highest pitch, his life will notwithstanding be in danger, and his kingdom will be weakened. He will be styled "The Dark," or "The Cruel," and though he may have filial sons and affectionate grandsons, they will not be able in a hundred generations to change the designation. This is what is intended in the words of the Book of Poetry, "The beacon of Yin is not remote, It is in the time of the (last) sovereign of Xia."' |
