| | 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."' |
| | 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."' |
| | 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. |
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「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。 |
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'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. |
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「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。 |
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'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. |
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「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。」 |
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'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.' |
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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。」 |
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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.' |
