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《孟子 - Mengzi》

 [Warring States] 340 BC-250 BC English translation: James Legge [?]
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[Also known as: "The Works of Mencius"]

《梁惠王上 - Liang Hui Wang I》

Library Resources
7 梁惠王上:
齊宣王問曰：「齊桓、晉文之事可得聞乎？」
Liang Hui Wang I:
The king Xuan of Qi asked, saying, 'May I be informed by you of the transactions of Huan of Qi, and Wen of Jin?'
孟子對曰：「仲尼之徒無道桓、文之事者，是以後世無傳焉。臣未之聞也。無以，則王乎？」
Mencius replied, 'There were none of the disciples of Zhong Ni who spoke about the affairs of Huan and Wen, and therefore they have not been transmitted to these after-ages - your servant has not heard them. If you will have me speak, let it be about royal government.'
曰：「德何如，則可以王矣？」
The king said, 'What virtue must there be in order to attain to royal sway?'
曰：「保民而王，莫之能禦也。」
Mencius answered, 'The love and protection of the people; with this there is no power which can prevent a ruler from attaining to it.'
曰：「若寡人者，可以保民乎哉？」
The king asked again, 'Is such an one as I competent to love and protect the people?'
曰：「可。」
Mencius said, 'Yes.'
曰：「何由知吾可也？」
'How do you know that I am competent for that?'
曰：「臣聞之胡齕曰，王坐於堂上，有牽牛而過堂下者，王見之，曰：『牛何之？』對曰：『將以釁鐘。』王曰：『舍之！吾不忍其觳觫，若無罪而就死地。』對曰：『然則廢釁鐘與？』曰：『何可廢也？以羊易之！』不識有諸？」
'I heard the following incident from Hu He: "The king," said he, "was sitting aloft in the hall, when a man appeared, leading an ox past the lower part of it. The king saw him, and asked, Where is the ox going? The man replied, We are going to consecrate a bell with its blood. The king said, Let it go. I cannot bear its frightened appearance, as if it were an innocent person going to the place of death. The man answered, Shall we then omit the consecration of the bell ? The king said, How can that be omitted? Change it for a sheep." I do not know whether this incident really occurred.'
曰：「有之。」
The king replied, 'It did,'
曰：「是心足以王矣。百姓皆以王為愛也，臣固知王之不忍也。」
and then Mencius said, 'The heart seen in this is sufficient to carry you to the royal sway. The people all supposed that your Majesty grudged the animal, but your servant knows surely, that it was your Majesty's not being able to bear the sight, which made you do as you did.'
王曰：「然。誠有百姓者。齊國雖褊小，吾何愛一牛？即不忍其觳觫，若無罪而就死地，故以羊易之也。」
The king said, 'You are right. And yet there really was an appearance of what the people condemned. But though Qi be a small and narrow State, how should I grudge one ox? Indeed it was because I could not bear its frightened appearance, as if it were an innocent person going to the place of death, that therefore I changed it for a sheep.'
曰：「王無異於百姓之以王為愛也。以小易大，彼惡知之？王若隱其無罪而就死地，則牛羊何擇焉？」
Mencius pursued, 'Let not your Majesty deem it strange that the people should think you were grudging the animal. When you changed a large one for a small, how should they know the true reason? If you felt pained by its being led without guilt to the place of death, what was there to choose between an ox and a sheep?
王笑曰：「是誠何心哉？我非愛其財。而易之以羊也，宜乎百姓之謂我愛也。」
The king laughed and said, 'What really was my mind in the matter? I did not grudge the expense of it, and changed it for a sheep! There was reason in the people's saying that I grudged it.'
曰：「無傷也，是乃仁術也，見牛未見羊也。君子之於禽獸也，見其生，不忍見其死；聞其聲，不忍食其肉。是以君子遠庖廚也。」
'There is no harm in their saying so,' said Mencius. 'Your conduct was an artifice of benevolence. You saw the ox, and had not seen the sheep. So is the superior man affected towards animals, that, having seen them alive, he cannot bear to see them die; having heard their dying cries, he cannot bear to eat their flesh. Therefore he keeps away from his slaughter-house and cook-room.'
王說曰：「《詩》云：『他人有心，予忖度之。』夫子之謂也。夫我乃行之，反而求之，不得吾心。夫子言之，於我心有戚戚焉。此心之所以合於王者，何也？」
The king was pleased, and said, 'It is said in the Book of Poetry, "The minds of others, I am able by reflection to measure;" - this is verified, my Master, in your discovery of my motive. I indeed did the thing, but when I turned my thoughts inward, and examined into it, I could not discover my own mind. When you, Master, spoke those words, the movements of compassion began to work in my mind. How is it that this heart has in it what is equal to the royal sway?'
曰：「有復於王者曰：『吾力足以舉百鈞』，而不足以舉一羽；『明足以察秋毫之末』，而不見輿薪，則王許之乎？」
Mencius replied, 'Suppose a man were to make this statement to your Majesty: "My strength is sufficient to lift three thousand catties, but it is not sufficient to lift one feather; my eyesight is sharp enough to examine the point of an autumn hair, but I do not see a waggon-load of faggots;" would your Majesty allow what he said?'
曰：「否。」
'No,' was the answer,
「今恩足以及禽獸，而功不至於百姓者，獨何與？然則一羽之不舉，為不用力焉；輿薪之不見，為不用明焉，百姓之不見保，為不用恩焉。故王之不王，不為也，非不能也。」
on which Mencius proceeded, 'Now here is kindness sufficient to reach to animals, and no benefits are extended from it to the people. How is this? Is an exception to be made here? The truth is, the feather is not lifted , because strength is not used; the waggon-load of firewood is not seen, because the eyesight is not used; and the people are not loved and protected, because kindness is not employed. Therefore your Majesty's not exercising the royal sway, is because you do not do it, not because you are not able to do it.'
曰：「不為者與不能者之形何以異？」
The king asked, 'How may the difference between the not doing a thing, and the not being able to do it, be represented?
曰：「挾太山以超北海，語人曰『我不能』，是誠不能也。為長者折枝，語人曰『我不能』，是不為也，非不能也。故王之不王，非挾太山以超北海之類也；王之不王，是折枝之類也。老吾老，以及人之老；幼吾幼，以及人之幼。天下可運於掌。《詩》云：『刑于寡妻，至于兄弟，以御于家邦。』言舉斯心加諸彼而已。故推恩足以保四海，不推恩無以保妻子。古之人所以大過人者無他焉，善推其所為而已矣。今恩足以及禽獸，而功不至於百姓者，獨何與？權，然後知輕重；度，然後知長短。物皆然，心為甚。王請度之！抑王興甲兵，危士臣，構怨於諸侯，然後快於心與？」
Mencius replied,'In such a thing as taking the Tai mountain under your arm, and leaping over the north sea with it, if you say to people "I am not able to do it," that is a real case of not being able. In such a matter as breaking off a branch from a tree at the order of a superior, if you say to people "I am not able to do it," that is a case of not doing it, it is not a case of not being able to do it. Therefore your Majesty's not exercising the royal sway, is not such a case as that of taking the Tai mountain under your arm, and leaping over the north sea with it. Your Majesty's not exercising the royal sway is a case like that of breaking off a branch from a tree. Treat with the reverence due to age the elders in your own family, so that the elders in the families of others shall be similarly treated; treat with the kindness due to youth the young in your own family, so that the young in the families of others shall be similarly treated - do this, and the kingdom may be made to go round in your palm. It is said in the Book of Poetry, "His example affected his wife. It reached to his brothers, and his family of the State was governed by it." The language shows how king Wen simply took his kindly heart, and exercised it towards those parties. Therefore the carrying out his kindness of heart by a prince will suffice for the love and protection of all within the four seas, and if he do not carry it out, he will not be able to protect his wife and children. The way in which the ancients came greatly to surpass other men, was no other but this - simply that they knew well how to carry out, so as to affect others, what they themselves did. Now your kindness is sufficient to reach to animals, and no benefits are extended from it to reach the people. How is this? Is an exception to be made here? By weighing, we know what things are light, and what heavy. By measuring, we know what things are long, and what short. The relations of all things may be thus determined, and it is of the greatest importance to estimate the motions of the mind. I beg your Majesty to measure it. You collect your equipments of war, endanger your soldiers and officers, and excite the resentment of the other princes - do these things cause you pleasure in your mind?'
王曰：「否。吾何快於是？將以求吾所大欲也。」
The king replied, 'No. How should I derive pleasure from these things? My object in them is to seek for what I greatly desire.'
曰：「王之所大欲可得聞與？」王笑而不言。
Mencius said, 'May I hear from you what it is that you greatly desire?' The king laughed and did not speak.
曰：「為肥甘不足於口與？輕煖不足於體與？抑為采色不足視於目與？聲音不足聽於耳與？便嬖不足使令於前與？王之諸臣皆足以供之，而王豈為是哉？」
Mencius resumed, 'Are you led to desire it, because you have not enough of rich and sweet food for your mouth? Or because you have not enough of light and warm clothing for your body? Or because you have not enough of beautifully coloured objects to delight your eyes? Or because you have not voices and tones enough to please your ears? Or because you have not enough of attendants and favourites to stand before you and receive your orders? Your Majesty's various officers are sufficient to supply you with those things. How can your Majesty be led to entertain such a desire on account of them?'
曰：「否。吾不為是也。」
'No,' said the king; 'my desire is not on account of them.'
曰：「然則王之所大欲可知已。欲辟土地，朝秦楚，莅中國而撫四夷也。以若所為求若所欲，猶緣木而求魚也。」
Mencius added, 'Then, what your Majesty greatly desires may be known. You wish to enlarge your territories, to have Qin and Chu wait at your court, to rule the Middle Kingdom, and to attract to you the barbarous tribes that surround it. But doing what you do to seek for what you desire is like climbing a tree to seek for fish.'
王曰：「若是其甚與？」
The king said, 'Is it so bad as that?'
曰：「殆有甚焉。緣木求魚，雖不得魚，無後災。以若所為，求若所欲，盡心力而為之，後必有災。」
'It is even worse,' was the reply. 'If you climb a tree to seek for fish, although you do not get the fish, you will not suffer any subsequent calamity. But doing what you do to seek for what you desire, doing it moreover with all your heart, you will assuredly afterwards meet with calamities.'
曰：「可得聞與？」
The king asked, 'May I hear from you the proof of that?'
曰：「鄒人與楚人戰，則王以為孰勝？」
Mencius said, 'If the people of Zou should fight with the people of Chu, which of them does your Majesty think would conquer?'
曰：「楚人勝。」
'The people of Chu would conquer.'
曰：「然則小固不可以敵大，寡固不可以敵眾，弱固不可以敵彊。海內之地方千里者九，齊集有其一。以一服八，何以異於鄒敵楚哉？蓋亦反其本矣。今王發政施仁，使天下仕者皆欲立於王之朝，耕者皆欲耕於王之野，商賈皆欲藏於王之市，行旅皆欲出於王之塗，天下之欲疾其君者皆欲赴愬於王。其若是，孰能禦之？」
'Yes - and so it is certain that a small country cannot contend with a great, that few cannot contend with many, that the weak cannot contend with the strong. The territory within the four seas embraces nine divisions, each of a thousand li square. All Qi together is but one of them. If with one part you try to subdue the other eight, what is the difference between that and Zou's contending with Chu? For, with such a desire, you must turn back to the proper course for its attainment. Now if your Majesty will institute a government whose action shall be benevolent, this will cause all the officers in the kingdom to wish to stand in your Majesty's court, and all the farmers to wish to plough in your Majesty's fields, and all the merchants, both travelling and stationary, to wish to store their goods in your Majesty's market-places, and all travelling strangers to wish to make their tours on your Majesty's roads, and all throughout the kingdom who feel aggrieved by their rulers to wish to come and complain to your Majesty. And when they are so bent, who will be able to keep them back?'
王曰：「吾惛，不能進於是矣。願夫子輔吾志，明以教我。我雖不敏，請嘗試之。」
The king said, 'I am stupid, and not able to advance to this. I wish you, my Master, to assist my intentions. Teach me clearly; although I am deficient in intelligence and vigour, I will essay and try to carry your instructions into effect.'
曰：「無恆產而有恆心者，惟士為能。若民，則無恆產，因無恆心。苟無恆心，放辟，邪侈，無不為已。及陷於罪，然後從而刑之，是罔民也。焉有仁人在位，罔民而可為也？是故明君制民之產，必使仰足以事父母，俯足以畜妻子，樂歲終身飽，凶年免於死亡。然後驅而之善，故民之從之也輕。今也制民之產，仰不足以事父母，俯不足以畜妻子，樂歲終身苦，凶年不免於死亡。此惟救死而恐不贍，奚暇治禮義哉？王欲行之，則盍反其本矣。五畝之宅，樹之以桑，五十者可以衣帛矣；雞豚狗彘之畜，無失其時，七十者可以食肉矣；百畝之田，勿奪其時，八口之家可以無飢矣；謹庠序之教，申之以孝悌之義，頒白者不負戴於道路矣。老者衣帛食肉，黎民不飢不寒，然而不王者，未之有也。」
Mencius replied, 'They are only men of education, who, without a certain livelihood, are able to maintain a fixed heart. As to the people, if they have not a certain livelihood, it follows that they will not have a fixed heart. And if they have not a fixed heart, there is nothing which they will not do, in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they thus have been involved in crime, to follow them up and punish them - this is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man? Therefore an intelligent ruler will regulate the livelihood of the people, so as to make sure that, for those above them, they shall have sufficient wherewith to serve their parents, and, for those below them, sufficient wherewith to support their wives and children; that in good years they shall always be abundantly satisfied, and that in bad years they shall escape the danger of perishing. After this he may urge them, and they will proceed to what is good, for in this case the people will follow after it with ease. Now, the livelihood of the people is so regulated, that, above, they have not sufficient wherewith to serve their parents, and, below, they have not sufficient wherewith to support their wives and children. Notwithstanding good years, their lives are continually embittered, and, in bad years, they do not escape perishing. In such circumstances they only try to save themselves from death, and are afraid they will not succeed. What leisure have they to cultivate propriety and righteousness? If your Majesty wishes to effect this regulation of the livelihood of the people, why not turn to that which is the essential step to it? Let mulberry-trees be planted about the homesteads with their five mu, and persons of fifty years may be clothed with silk. In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years may eat flesh. Let there not be taken away the time that is proper for the cultivation of the farm with its hundred mu, and the family of eight mouths that is supported by it shall not suffer from hunger. Let careful attention be paid to education in schools, the inculcation in it especially of the filial and fraternal duties, and grey-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads. It never has been that the ruler of a State where such results were seen, the old wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold, did not attain to the royal dignity.'

《公孫丑上 - Gong Sun Chou I》

Books referencing 《公孫丑上》 Library Resources
2 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?'
孟子曰：「否。我四十不動心。」
Mencius replied, 'No. At forty, I attained to an unperturbed mind.'
曰：「若是，則夫子過孟賁遠矣。」
Chou said, 'Since it is so with you, my Master, you are far beyond Meng Ben.'
曰：「是不難，告子先我不動心。」
'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.'
曰：「不動心有道乎？」
Chou asked, 'Is there any way to an unperturbed mind?'
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。」
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.'
曰：「敢問夫子之不動心，與告子之不動心，可得聞與？」
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?'
「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。』」
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.'
「既曰『志至焉，氣次焉』，又曰『持其志無暴其氣』者，何也？」
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?"'
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。」
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.'
「敢問夫子惡乎長？」
'I venture to ask,' said Chou again, 'wherein you, Master, surpass Gao.'
曰：「我知言，我善養吾浩然之氣。」
Mencius told him, 'I understand words. I am skilful in nourishing my vast, flowing passion-nature.'
「敢問何謂浩然之氣？」
Chou pursued, 'I venture to ask what you mean by your vast, flowing passion-nature!'
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。」
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.'
「何謂知言？」
Gong Sun Chou further asked, 'What do you mean by saying that you understand whatever words you hear?'
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。」
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.'
「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？」
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?'
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？」
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?'
「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。」
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?'
曰：「姑舍是。」
Mencius replied, 'Let us drop speaking about these, if you please.'
曰：「伯夷、伊尹何如？」
Chou then asked, 'What do you say of Bo Yi and Yi Yin?'
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。」
'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.'
「伯夷、伊尹於孔子，若是班乎？」
Chou said, 'Comparing Bo Yi and Yi Yin with Confucius, are they to be placed in the same rank?'
曰：「否。自有生民以來，未有孔子也。」
Mencius replied, 'No. Since there were living men until now, there never was another Confucius.'
曰：「然則有同與？」
Chou said, 'Then, did they have any points of agreement with him?'
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。」
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.'
曰：「敢問其所以異？」
Chou said, 'I venture to ask wherein he differed from them.'
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。』」
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."'

《滕文公上 - Teng Wen Gong I》

Books referencing 《滕文公上》 Library Resources
5 滕文公上:
墨者夷之，因徐辟而求見孟子。孟子曰：「吾固願見，今吾尚病，病愈，我且往見，夷子不來！」
Teng Wen Gong I:
The Mohist, Yi Zhi, sought, through Xu Bi, to see Mencius. Mencius said, 'I indeed wish to see him, but at present I am still unwell. When I am better, I will myself go and see him. He need not come here again.'
他日又求見孟子。孟子曰：「吾今則可以見矣。不直，則道不見；我且直之。吾聞夷子墨者。墨之治喪也，以薄為其道也。夷子思以易天下，豈以為非是而不貴也？然而夷子葬其親厚，則是以所賤事親也。」
Next day, Yi Zhi again sought to see Mencius. Mencius said, 'To-day I am able to see him. But if I do not correct his errors, the true principles will not be fully evident. Let me first correct him. I have heard that this Yi is a Mohist. Now Mo considers that in the regulation of funeral matters a spare simplicity should be the rule. Yi thinks with Mo's doctrines to change the customs of the kingdom - how does he regard them as if they were wrong, and not honour them? Notwithstanding his views, Yi buried his parents in a sumptuous manner, and so he served them in the way which his doctrines discountenance.'
徐子以告夷子。夷子曰：「儒者之道，古之人『若保赤子』，此言何謂也？之則以為愛無差等，施由親始。」
The disciple Xu informed Yi of these remarks. Yi said, 'Even according to the principles of the learned, we find that the ancients acted towards the people "as if they were watching over an infant." What does this expression mean? To me it sounds that we are to love all without difference of degree; but the manifestation of love must begin with our parents.'
徐子以告孟子。孟子曰：「夫夷子，信以為人之親其兄之子為若親其鄰之赤子乎？彼有取爾也。赤子匍匐將入井，非赤子之罪也。且天之生物也，使之一本，而夷子二本故也。蓋上世嘗有不葬其親者。其親死，則舉而委之於壑。他日過之，狐狸食之，蠅蚋姑嘬之。其顙有泚，睨而不視。夫泚也，非為人泚，中心達於面目。蓋歸反虆梩而掩之。掩之誠是也，則孝子仁人之掩其親，亦必有道矣。」
Xu reported this reply to Mencius, who said, 'Now, does Yi really think that a man's affection for the child of his brother is merely like his affection for the infant of a neighbour? What is to be approved in that expression is simply this: that if an infant crawling about is likely to fall into a well, it is no crime in the infant. Moreover, Heaven gives birth to creatures in such a way that they have one root, and Yi makes them to have two roots. This is the cause of his error. And, in the most ancient times, there were some who did not inter their parents. When their parents died, they took them up and threw them into some water-channel. Afterwards, when passing by them, they saw foxes and wild-cats devouring them, and flies and gnats biting at them. The perspiration started out upon their foreheads, and they looked away, unable to bear the sight. It was not on account of other people that this perspiration flowed. The emotions of their hearts affected their faces and eyes, and instantly they went home, and came back with baskets and spades and covered the bodies. If the covering them thus was indeed right, you may see that the filial son and virtuous man, in interring in a handsome manner their parents, act according to a proper rule.'
徐子以告夷子。夷子憮然為閒曰：「命之矣。」
The disciple Xu informed Yi of what Mencius had said. Yi was thoughtful for a short time, and then said, 'He has instructed me.'

《滕文公下 - Teng Wen Gong II》

Library Resources
15 滕文公下:
匡章曰：「陳仲子豈不誠廉士哉？居於陵，三日不食，耳無聞，目無見也。井上有李，螬食實者過半矣，匍匐往將食之，三咽，然後耳有聞，目有見。」
Teng Wen Gong II:
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.'
孟子曰：「於齊國之士，吾必以仲子為巨擘焉。雖然，仲子惡能廉？充仲子之操，則蚓而後可者也。夫蚓，上食槁壤，下飲黃泉。仲子所居之室，伯夷之所築與？抑亦盜跖之所築與？所食之粟，伯夷之所樹與？抑亦盜跖之所樹與？是未可知也。」
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. 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.'
曰：「是何傷哉？彼身織屨，妻辟纑，以易之也。」
'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.'
曰：「仲子，齊之世家也。兄戴，蓋祿萬鍾。以兄之祿為不義之祿而不食也，以兄之室為不義之室而不居也，辟兄離母，處於於陵。他日歸，則有饋其兄生鵝者，己頻顣曰：『惡用是鶃鶃者為哉？』他日，其母殺是鵝也，與之食之。其兄自外至，曰：『是鶃鶃之肉也。』出而哇之。以母則不食，以妻則食之；以兄之室則弗居，以於陵則居之。是尚為能充其類也乎？若仲子者，蚓而後充其操者也。」
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," upon which he went out and vomited it. 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.'

《離婁上 - Li Lou I》

Library Resources
1 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.
「故曰，徒善不足以為政，徒法不能以自行。《詩》云：『不愆不忘，率由舊章。』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。
'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.
「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。
'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.
「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。《詩》曰：『天之方蹶，無然泄泄。』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。」
'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."'

《離婁下 - Li Lou II》

Books referencing 《離婁下》 Library Resources
58 離婁下:
公都子曰：「匡章，通國皆稱不孝焉。夫子與之遊，又從而禮貌之，敢問何也？」
Li Lou II:
The disciple Gong Du said, 'Throughout the whole kingdom everybody pronounces Kuang Zhang unfilial. But you, Master, keep company with him, and moreover treat him with politeness. I venture to ask why you do so.'
孟子曰：「世俗所謂不孝者五：惰其四支，不顧父母之養，一不孝也；博弈好飲酒，不顧父母之養，二不孝也；好貨財，私妻子，不顧父母之養，三不孝也；從耳目之欲，以為父母戮，四不孝也；好勇鬥很，以危父母，五不孝也。章子有一於是乎？夫章子，子父責善而不相遇也。責善，朋友之道也；父子責善，賊恩之大者。夫章子，豈不欲有夫妻子母之屬哉？為得罪於父，不得近。出妻屏子，終身不養焉。其設心以為不若是，是則罪之大者，是則章子已矣。
Mencius replied, 'There are five things which are pronounced in the common usage of the age to be unfilial. The first is laziness in the use of one's four limbs, without attending to the nourishment of his parents. The second is gambling and chess-playing, and being fond of wine, without attending to the nourishment of his parents. The third is being fond of goods and money, and selfishly attached to his wife and children, without attending to the nourishment of his parents. The fourth is following the desires of one's ears and eyes, so as to bring his parents to disgrace. The fifth is being fond of bravery, fighting and quarrelling so as to endanger his parents. Is Zhang guilty of any one of these things? Now between Zhang and his father there arose disagreement, he, the son, reproving his father, to urge him to what was good. To urge one another to what is good by reproofs is the way of friends. But such urging between father and son is the greatest injury to the kindness, which should prevail between them. Moreover, did not Zhang wish to have in his family the relationships of husband and wife, child and mother? But because he had offended his father, and was not permitted to approach him, he sent away his wife, and drove forth his son, and all his life receives no cherishing attention from them. He settled it in his mind that if he did not act in this way, his would be one of the greatest of crimes. Such and nothing more is the case of Zhang.'

《萬章下 - Wan Zhang II》

Books referencing 《萬章下》 Library Resources
10 萬章下:
孟子曰：「伯夷，目不視惡色，耳不聽惡聲。非其君不事，非其民不使。治則進，亂則退。橫政之所出，橫民之所止，不忍居也。思與鄉人處，如以朝衣朝冠坐於塗炭也。當紂之時，居北海之濱，以待天下之清也。故聞伯夷之風者，頑夫廉，懦夫有立志。
Wan Zhang II:
Mencius said, 'Bo Yi would not allow his eyes to look on a bad sight, nor his ears to listen to a bad sound. He would not serve a prince whom he did not approve, nor command a people whom he did not esteem. In a time of good government he took office, and on the occurrence of confusion he retired. He could not bear to dwell either in a court from which a lawless government emanated, or among lawless people. He considered his being in the same place with a villager, as if he were to sit amid mud and coals with his court robes and court cap. In the time of Zhou he dwelt on the shores of the North sea, waiting the purification of the kingdom. Therefore when men now hear the character of Bo Yi, the corrupt become pure, and the weak acquire determination.
「伊尹曰：『何事非君？何使非民？』治亦進，亂亦進。曰：『天之生斯民也，使先知覺後知，使先覺覺後覺。予，天民之先覺者也；予將以此道覺此民也。』思天下之民匹夫匹婦有不與被堯舜之澤者，若己推而內之溝中，其自任以天下之重也。
'Yi Yin said, "Whom may I not serve? My serving him makes him my sovereign. What people may I not command? My commanding them makes them my people." In a time of good government he took office, and when confusion prevailed, he also took office. He said, "Heaven's plan in the production of mankind is this: that they who are first informed should instruct those who are later in being informed, and they who first apprehend principles should instruct those who are slower in doing so. I am the one of Heaven's people who has first apprehended; I will take these principles and instruct the people in them." He thought that among all the people of the kingdom, even the common men and women, if there were any who did not share in the enjoyment of such benefits as Yao and Shun conferred, it was as if he himself pushed them into a ditch - for he took upon himself the heavy charge of the kingdom.
「柳下惠，不羞汙君，不辭小官。進不隱賢，必以其道。遺佚而不怨，阨窮而不憫。與鄉人處，由由然不忍去也。『爾為爾，我為我，雖袒裼裸裎於我側，爾焉能浼我哉？』故聞柳下惠之風者，鄙夫寬，薄夫敦。
'Hui of Liu Xia was not ashamed to serve an impure prince, nor did he think it low to be an inferior officer. When advanced to employment, he did not conceal his virtue, but made it a point to carry out his principles. When dismissed and left without office, he did not murmur. When straitened by poverty, he did not grieve. When thrown into the company of village people, he was quite at ease and could not bear to leave them. He had a saying, "You are you, and I am I. Although you stand by my side with breast and arms bare, or with your body naked, how can you defile me?" Therefore when men now hear the character of Hui of Liu Xia, the mean become generous, and the niggardly become liberal.
「孔子之去齊，接淅而行；去魯，曰：『遲遲吾行也。』去父母國之道也。可以速而速，可以久而久，可以處而處，可以仕而仕，孔子也。」
'When Confucius was leaving Qi, he strained off with his hand the water in which his rice was being rinsed, took the rice, and went away. When he left Lu, he said, "I will set out by-and-by" - it was right he should leave the country of his parents in this way. When it was proper to go away quickly, he did so; when it was proper to delay, he did so; when it was proper to keep in retirement, he did so; when it was proper to go into office, he did so - this was Confucius.'
孟子曰：「伯夷，聖之清者也；伊尹，聖之任者也；柳下惠，聖之和者也；孔子，聖之時者也。孔子之謂集大成。集大成也者，金聲而玉振之也。金聲也者，始條理也；玉振之也者，終條理也。始條理者，智之事也；終條理者，聖之事也。智，譬則巧也；聖，譬則力也。由射於百步之外也，其至，爾力也；其中，非爾力也。」
Mencius said,'Bo Yi among the sages was the pure one; Yi Yin was the one most inclined to take office; Hui of Liu Xia was the accommodating one; and Confucius was the timeous one. In Confucius we have what is called a complete concert. A complete concert is when the large bell proclaims the commencement of the music, and the ringing stone proclaims its close. The metal sound commences the blended harmony of all the instruments, and the winding up with the stone terminates that blended harmony. The commencing that harmony is the work of wisdom. The terminating it is the work of sageness. As a comparison for wisdom, we may liken it to skill, and as a comparison for sageness, we may liken it to strength - as in the case of shooting at a mark a hundred paces distant. That you reach it is owing to your strength, but that you hit the mark is not owing to your strength.'

《告子上 - Gaozi I》

English translation: James Legge [?] Library Resources
7 告子上:
孟子曰：「富歲，子弟多賴；凶歲，子弟多暴，非天之降才爾殊也，其所以陷溺其心者然也。今夫麰麥，播種而耰之，其地同，樹之時又同，浡然而生，至於日至之時，皆熟矣。雖有不同，則地有肥磽，雨露之養，人事之不齊也。故凡同類者，舉相似也，何獨至於人而疑之？聖人與我同類者。故龍子曰：『不知足而為屨，我知其不為蕢也。』屨之相似，天下之足同也。口之於味，有同耆也。易牙先得我口之所耆者也。如使口之於味也，其性與人殊，若犬馬之與我不同類也，則天下何耆皆從易牙之於味也？至於味，天下期於易牙，是天下之口相似也惟耳亦然。至於聲，天下期於師曠，是天下之耳相似也。惟目亦然。至於子都，天下莫不知其姣也。不知子都之姣者，無目者也。故曰：口之於味也，有同耆焉；耳之於聲也，有同聽焉；目之於色也，有同美焉。至於心，獨無所同然乎？心之所同然者何也？謂理也，義也。聖人先得我心之所同然耳。故理義之悅我心，猶芻豢之悅我口。」
Gaozi I:
Mencius said, 'In good years the children of the people are most of them good, while in bad years the most of them abandon themselves to evil. It is not owing to any difference of their natural powers conferred by Heaven that they are thus different. The abandonment is owing to the circumstances through which they allow their minds to be ensnared and drowned in evil. There now is barley. Let it be sown and covered up; the ground being the same, and the time of sowing likewise the same, it grows rapidly up, and, when the full time is come, it is all found to be ripe. Although there may be inequalities of produce, that is owing to the difference of the soil, as rich or poor, to the unequal nourishment afforded by the rains and dews, and to the different ways in which man has performed his business in reference to it. Thus all things which are the same in kind are like to one another; why should we doubt in regard to man, as if he were a solitary exception to this? The sage and we are the same in kind. In accordance with this the scholar Long said, "If a man make hempen sandals without knowing the size of people's feet, yet I know that he will not make them like baskets." Sandals are all like one another, because all men's feet are like one another. So with the mouth and flavours - all mouths have the same relishes. Yi Ya only apprehended before me what my mouth relishes. Suppose that his mouth in its relish for flavours differed from that of other men, as is the case with dogs or horses which are not the same in kind with us, why should all men be found following Yi Ya in their relishes? In the matter of tastes all the people model themselves after Yi Ya; that is, the mouths of all men are like one another. And so also it is with the ear. In the matter of sounds, the whole people model themselves after the music-master Kuang; that is, the ears of all men are like one another. And so also it is with the eye. In the case of Zi Du, there is no man but would recognise that he was beautiful. Any one who would not recognise the beauty of Zi Du must have no eyes. Therefore I say, Men's mouths agree in having the same relishes; their ears agree in enjoying the same sounds; their eyes agree in recognising the same beauty - shall their minds alone be without that which the similarly approve? What is it then of which they similarly approve? It is, I say, the principles of our nature, and the determinations of righteousness. The sages only apprehended before me that of which my mind approves along with other men. Therefore the principles of our nature and the determinations of righteousness are agreeable to my mind, just as the flesh of grass and grain-fed animals is agreeable to my mouth.'

15 告子上:
公都子問曰：「鈞是人也，或為大人，或為小人，何也？」
Gaozi I:
The disciple Gong Du said, 'All are equally men, but some are great men, and some are little men - how is this?'
孟子曰：「從其大體為大人，從其小體為小人。」
Mencius replied, 'Those who follow that part of themselves which is great are great men; those who follow that part which is little are little men.'
曰：「鈞是人也，或從其大體，或從其小體，何也？」
Gong Du pursued, 'All are equally men, but some follow that part of themselves which is great, and some follow that part which is little - how is this?'
曰：「耳目之官不思，而蔽於物，物交物，則引之而已矣。心之官則思，思則得之，不思則不得也。此天之所與我者，先立乎其大者，則其小者弗能奪也。此為大人而已矣。」
Mencius answered, 'The senses of hearing and seeing do not think, and are obscured by external things. When one thing comes into contact with another, as a matter of course it leads it away. To the mind belongs the office of thinking. By thinking, it gets the right view of things; by neglecting to think, it fails to do this. These - the senses and the mind - are what Heaven has given to us. Let a man first stand fast in the supremacy of the nobler part of his constitution, and the inferior part will not be able to take it from him. It is simply this which makes the great man.'

《盡心下 - Jin Xin II》

Books referencing 《盡心下》 Library Resources
70 盡心下:
孟子曰：「口之於味也，目之於色也，耳之於聲也，鼻之於臭也，四肢之於安佚也，性也，有命焉，君子不謂性也。仁之於父子也，義之於君臣也，禮之於賓主也，智之於賢者也，聖人之於天道也，命也，有性焉，君子不謂命也。」
Jin Xin II:
Mencius said, 'For the mouth to desire sweet tastes, the eye to desire beautiful colours, the ear to desire pleasant sounds, the nose to desire fragrant odours, and the four limbs to desire ease and rest - these things are natural. But there is the appointment of Heaven in connexion with them, and the superior man does not say of his pursuit of them, "It is my nature." The exercise of love between father and son, the observance of righteousness between sovereign and minister, the rules of ceremony between guest and host, the display of knowledge in recognising the talented, and the fulfilling the heavenly course by the sage - these are the appointment of Heaven. But there is an adaptation of our nature for them. The superior man does not say, in reference to them, "It is the appointment of Heaven."'

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