| | 梁惠王上: |
梁惠王曰：「寡人之於國也，盡心焉耳矣。河內凶，則移其民於河東，移其粟於河內。河東凶亦然。察鄰國之政，無如寡人之用心者。鄰國之民不加少，寡人之民不加多，何也？」 |
| Liang Hui Wang I: |
King Hui of Liang said, 'Small as my virtue is, in the government of my kingdom, I do indeed exert my mind to the utmost. If the year be bad on the inside of the river, I remove as many of the people as I can to the east of the river, and convey grain to the country in the inside. When the year is bad on the east of the river, I act on the same plan. On examining the government of the neighboring kingdoms, I do not find that there is any prince who exerts his mind as I do. And yet the people of the neighboring kingdoms do not decrease, nor do my people increase. How is this?' |
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孟子對曰：「王好戰，請以戰喻。填然鼓之，兵刃既接，棄甲曳兵而走。或百步而後止，或五十步而後止。以五十步笑百步，則何如？」 |
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Mencius replied, 'Your majesty is fond of war - let me take an illustration from war. The soldiers move forward to the sound of the drums; and after their weapons have been crossed, on one side they throw away their coats of mail, trail their arms behind them, and run. Some run a hundred paces and stop; some run fifty paces and stop. What would you think if those who run fifty paces were to laugh at those who run a hundred paces?' |
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曰：「不可，直不百步耳，是亦走也。」 |
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The king said, 'They should not do so. Though they did not run a hundred paces, yet they also ran away.' |
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曰：「王如知此，則無望民之多於鄰國也。不違農時，穀不可勝食也；數罟不入洿池，魚鼈不可勝食也；斧斤以時入山林，材木不可勝用也。穀與魚鼈不可勝食，材木不可勝用，是使民養生喪死無憾也。養生喪死無憾，王道之始也。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，數口之家可以無飢矣；謹庠序之教，申之以孝悌之義，頒白者不負戴於道路矣。七十者衣帛食肉，黎民不飢不寒，然而不王者，未之有也。 |
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'Since your Majesty knows this,' replied Mencius, 'you need not hope that your people will become more numerous than those of the neighboring kingdoms. If the seasons of husbandry be not interfered with, the grain will be more than can be eaten. If close nets are not allowed to enter the pools and ponds, the fishes and turtles will be more than can be consumed. If the axes and bills enter the hills and forests only at the proper time, the wood will be more than can be used. When the grain and fish and turtles are more than can be eaten, and there is more wood than can be used, this enables the people to nourish their living and mourn for their dead, without any feeling against any. This condition, in which the people nourish their living and bury their dead without any feeling against any, is the first step of royal government. 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 several mouths that is supported by it shall not suffer from hunger. Let careful attention be paid to education in schools, inculcating in it especially 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 - persons of seventy wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold - did not attain to the royal dignity.' |
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狗彘食人食而不知檢，塗有餓莩而不知發；人死，則曰：『非我也，歲也。』是何異於刺人而殺之，曰：『非我也，兵也。』王無罪歲，斯天下之民至焉。」 |
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'Your dogs and swine eat the food of men, and you do not make any restrictive arrangements. There are people dying from famine on the roads, and you do not issue the stores of your granaries for them. When people die, you say, "It is not owing to me; it is owing to the year." In what does this differ from stabbing a man and killing him, and then saying - "It was not I; it was the weapon?" Let your Majesty cease to lay the blame on the year, and instantly from all the nation the people will come to you.' |
| | 梁惠王上: |
梁惠王曰：「晉國，天下莫強焉，叟之所知也。及寡人之身，東敗於齊，長子死焉；西喪地於秦七百里；南辱於楚。寡人恥之，願比死者一洒之，如之何則可？」 |
| Liang Hui Wang I: |
King Hui of Liang said, 'There was not in the nation a stronger State than Jin, as you, venerable Sir, know. But since it descended to me, on the east we have been defeated by Qi, and then my eldest son perished; on the west we have lost seven hundred li of territory to Qin; and on the south we have sustained disgrace at the hands of Chu. I have brought shame on my departed predecessors, and wish on their account to wipe it away, once for all. What course is to be pursued to accomplish this?' |
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孟子對曰：「地方百里而可以王。王如施仁政於民，省刑罰，薄稅斂，深耕易耨。壯者以暇日修其孝悌忠信，入以事其父兄，出以事其長上，可使制梃以撻秦楚之堅甲利兵矣。彼奪其民時，使不得耕耨以養其父母，父母凍餓，兄弟妻子離散。彼陷溺其民，王往而征之，夫誰與王敵？故曰：『仁者無敵。』王請勿疑！」 |
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Mencius replied, 'With a territory which is only a hundred li square, it is possible to attain to the royal dignity. If Your Majesty will indeed dispense a benevolent government to the people, being sparing in the use of punishments and fines, and making the taxes and levies light, so causing that the fields shall be ploughed deep, and the weeding of them be carefully attended to, and that the strong-bodied, during their days of leisure, shall cultivate their filial piety, fraternal respectfulness, sincerity, and truthfulness, serving thereby, at home, their fathers and elder brothers, and, abroad, their elders and superiors, you will then have a people who can be employed, with sticks which they have prepared, to oppose the strong mail and sharp weapons of the troops of Qin and Chu. The rulers of those States rob their people of their time, so that they cannot plough and weed their fields, in order to support their parents. Their parents suffer from cold and hunger. Brothers, wives, and children are separated and scattered abroad. Those rulers, as it were, drive their people into pit-falls, or drown them. Your Majesty will go to punish them. In such a case, who will oppose your Majesty? In accordance with this is the saying, "The benevolent has no enemy." I beg your Majesty not to doubt what I say.' |
| | 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?' |
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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？」 |
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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.' |
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曰：「德何如，則可以王矣？」 |
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The king said, 'What virtue must there be in order to attain to royal sway?' |
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曰：「保民而王，莫之能禦也。」 |
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Mencius answered, 'The love and protection of the people; with this there is no power which can prevent a ruler from attaining to it.' |
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曰：「若寡人者，可以保民乎哉？」 |
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The king asked again, 'Is such an one as I competent to love and protect the people?' |
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曰：「可。」 |
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Mencius said, 'Yes.' |
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曰：「何由知吾可也？」 |
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'How do you know that I am competent for that?' |
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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？」 |
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'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.' |
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曰：「有之。」 |
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The king replied, 'It did,' |
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曰：「是心足以王矣。百姓皆以王為愛也，臣固知王之不忍也。」 |
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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.' |
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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。」 |
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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.' |
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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？」 |
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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? |
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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。」 |
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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.' |
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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。」 |
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'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.' |
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王說曰：「《》云：『』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？」 |
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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?' |
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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？」 |
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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?' |
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曰：「否。」 |
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'No,' was the answer, |
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「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。」 |
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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.' |
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曰：「不為者與不能者之形何以異？」 |
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The king asked, 'How may the difference between the not doing a thing, and the not being able to do it, be represented? |
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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。《》云：『』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？」 |
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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?' |
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王曰：「否。吾何快於是？將以求吾所大欲也。」 |
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The king replied, 'No. How should I derive pleasure from these things? My object in them is to seek for what I greatly desire.' |
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曰：「王之所大欲可得聞與？」王笑而不言。 |
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Mencius said, 'May I hear from you what it is that you greatly desire?' The king laughed and did not speak. |
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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？」 |
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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?' |
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曰：「否。吾不為是也。」 |
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'No,' said the king; 'my desire is not on account of them.' |
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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。」 |
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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.' |
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王曰：「若是其甚與？」 |
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The king said, 'Is it so bad as that?' |
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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。」 |
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'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.' |
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曰：「可得聞與？」 |
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The king asked, 'May I hear from you the proof of that?' |
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曰：「鄒人與楚人戰，則王以為孰勝？」 |
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Mencius said, 'If the people of Zou should fight with the people of Chu, which of them does your Majesty think would conquer?' |
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曰：「楚人勝。」 |
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'The people of Chu would conquer.' |
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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？」 |
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'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?' |
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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。」 |
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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.' |
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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。」 |
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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.' |
| | 梁惠王下: |
莊暴見孟子，曰：「暴見於王，王語暴以好樂，暴未有以對也。」曰：「好樂何如？」 |
| Liang Hui Wang II: |
Zhuang Bao, seeing Mencius, said to him, 'I had an interview with the king. His Majesty told me that he loved music, and I was not prepared with anything to reply to him. What do you pronounce about that love of music?' |
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孟子曰：「王之好樂甚，則齊國其庶幾乎！」 |
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Mencius replied, 'If the king's love of music were very great, the kingdom of Qi would be near to a state of good government!' |
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他日，見於王曰：「王嘗語莊子以好樂，有諸？」王變乎色，曰：「寡人非能好先王之樂也，直好世俗之樂耳。」 |
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Another day, Mencius, having an interview with the king, said, 'Your Majesty, I have heard, told the officer Zhuang, that you love music - was it so?' The king changed colour, and said, 'I am unable to love the music of the ancient sovereigns; I only love the music that suits the manners of the present age.' |
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曰：「王之好樂甚，則齊其庶幾乎！今之樂猶古之樂也。」曰：「可得聞與？」 |
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Mencius said, 'If your Majesty's love of music were very great, Qi would be near to a state of good government! The music of the present day is just like the music of antiquity, as regards effecting that.' The king said, 'May I hear from you the proof of that?' |
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曰：「獨樂樂，與人樂樂，孰樂？」曰：「不若與人。」 |
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Mencius asked, 'Which is the more pleasant - to enjoy music by yourself alone, or to enjoy it with others?' 'To enjoy it with others,' was the reply. |
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曰：「與少樂樂，與眾樂樂，孰樂？」曰：「不若與眾。」 |
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'And which is the more pleasant - to enjoy music with a few, or to enjoy it with many?' 'To enjoy it with many.' |
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「臣請為王言樂：今王鼓樂於此，百姓聞王鐘鼓之聲，管籥之音，舉疾首蹙頞而相告曰：『吾王之好鼓樂，夫何使我至於此極也？父子不相見，兄弟妻子離散。』今王田獵於此，百姓聞王車馬之音，見羽旄之美，舉疾首蹙頞而相告曰：『吾王之好田獵，夫何使我至於此極也？父子不相見，兄弟妻子離散。』此無他，不與民同樂也。」 |
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Mencius proceeded, 'Your servant begs to explain what I have said about music to your Majesty. Now, your Majesty is having music here. The people hear the noise of your bells and drums, and the notes of your fifes and pipes, and they all, with aching heads, knit their brows, and say to one another, "That's how our king likes his music! But why does he reduce us to this extremity of distress? Fathers and sons cannot see one another. Elder brothers and younger brothers, wives and children, are separated and scattered abroad." Now, your Majesty is hunting here. The people hear the noise of your carriages and horses, and see the beauty of your plumes and streamers, and they all, with aching heads, knit their brows, and say to one another, "That's how our king likes his hunting! But why does he reduce us to this extremity of distress? Fathers and sons cannot see one another. Elder brothers and younger brothers, wives and children, are separated and scattered abroad." Their feeling thus is from no other reason but that you do not allow the people to have pleasure as well as yourself. |
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「今王鼓樂於此，百姓聞王鐘鼓之聲，管籥之音，舉欣欣然有喜色而相告曰：『吾王庶幾無疾病與？何以能鼓樂也？』今王田獵於此，百姓聞王車馬之音，見羽旄之美，舉欣欣然有喜色而相告曰『吾王庶幾無疾病與？何以能田獵也？』此無他，與民同樂也。今王與百姓同樂，則王矣。」 |
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'Now, your Majesty is having music here. The people hear the noise of your bells and drums, and the notes of your fifes and pipes, and they all, delighted, and with joyful looks, say to one another, "That sounds as if our king were free from all sickness! If he were not, how could he enjoy this music?" Now, your Majesty is hunting here. The people hear the noise of your carriages and horses, and see the beauty of your plumes and streamers, and they all, delighted, and with joyful looks, say to one another, "That looks as if our king were free from all sickness! If he were not, how could he enjoy this hunting?" Their feeling thus is from no other reason but that you cause them to have their pleasure as you have yours. If your Majesty now will make pleasure a thing common to the people and yourself, the royal sway awaits you.' |
| | 梁惠王下: |
齊宣王見孟子於雪宮。王曰：「賢者亦有此樂乎？」 |
| Liang Hui Wang II: |
The king Xuan of Qi had an interview with Mencius in the Snow palace, and said to him, 'Do men of talents and worth likewise find pleasure in these things?' |
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孟子對曰：「有。人不得，則非其上矣。不得而非其上者，非也；為民上而不與民同樂者，亦非也。樂民之樂者，民亦樂其樂；憂民之憂者，民亦憂其憂。樂以天下，憂以天下，然而不王者，未之有也。 |
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Mencius replied, 'They do; and if people generally are not able to enjoy themselves, they condemn their superiors. For them, when they cannot enjoy themselves, to condemn their superiors is wrong, but when the superiors of the people do not make enjoyment a thing common to the people and themselves, they also do wrong. When a ruler rejoices in the joy of his people, they also rejoice in his joy; when he grieves at the sorrow of his people, they also grieve at his sorrow. A sympathy of joy will pervade the kingdom; a sympathy of sorrow will do the same - in such a state of things, it cannot be but that the ruler attain to the royal dignity. |
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「昔者齊景公問於晏子曰：『吾欲觀於轉附、朝儛，遵海而南，放于琅邪。吾何脩而可以比於先王觀也？』晏子對曰：『善哉問也！天子適諸侯曰巡狩，巡狩者巡所守也；諸侯朝於天子曰述職，述職者述所職也。無非事者。春省耕而補不足，秋省斂而助不給。夏諺曰：「吾王不遊，吾何以休？吾王不豫，吾何以助？一遊一豫，為諸侯度。」今也不然：師行而糧食，飢者弗食，勞者弗息。睊睊胥讒，民乃作慝。方命虐民，飲食若流。流連荒亡，為諸侯憂。從流下而忘反謂之流，從流上而忘反謂之連，從獸無厭謂之荒，樂酒無厭謂之亡。先王無流連之樂，荒亡之行。惟君所行也。』景公說，大戒於國，出舍於郊。於是始興發補不足。召大師曰：『為我作君臣相說之樂！』蓋徵招角招是也。其詩曰：『畜君何尤？』畜君者，好君也。」 |
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'Formerly, the duke Jing of Qi asked the minister Yan, saying, "I wish to pay a visit of inspection to Zhuan Fu, and Chao Wu, and then to bend my course southward along the shore, till I come to Lang Xie. What shall I do that my tour may be fit to be compared with the visits of inspection made by the ancient sovereigns?" The minister Yan replied, "An excellent inquiry! When the Son of Heaven visited the princes, it was called a tour of inspection, that is, be surveyed the States under their care. When the princes attended at the court of the Son of Heaven, it was called a report of office, that is, they reported their administration of their offices. Thus, neither of the proceedings was without a purpose. And moreover, in the spring they examined the ploughing, and supplied any deficiency of seed; in the autumn they examined the reaping, and supplied any deficiency of yield. There is the saying of the Xia dynasty - If our king do not take his ramble, what will become of our happiness? If our king do not make his excursion, what will become of our help? That ramble, and that excursion, were a pattern to the princes. Now, the state of things is different. A host marches in attendance on the ruler, and stores of provisions are consumed. The hungry are deprived of their food, and there is no rest for those who are called to toil. Maledictions are uttered by one to another with eyes askance, and the people proceed to the commission of wickedness. Thus the royal ordinances are violated, and the people are oppressed, and the supplies of food and drink flow away like water. The rulers yield themselves to the current, or they urge their way against it; they are wild; they are utterly lost - these things proceed to the grief of the inferior princes. Descending along with the current, and forgetting to return, is what I call yielding to it. Pressing up against it, and forgetting to return, is what I call urging their way against it. Pursuing the chase without satiety is what I call being wild. Delighting in wine without satiety is what I call being lost. The ancient sovereigns had no pleasures to which they gave themselves as on the flowing stream; no doings which might be so characterized as wild and lost. It is for you, my prince, to pursue your course." The duke Ching was pleased. He issued a proclamation throughout his State, and went out and occupied a shed in the borders. From that time he began to open his granaries to supply the wants of the people, and calling the Grand music-master, he said to him "Make for me music to suit a prince and his minister pleased with each other." And it was then that the Zheng Zhao and Jiao Zhao were made, in the words to which it was said, "Is it a fault to restrain one's prince?" He who restrains his prince loves his prince.' |
| | 梁惠王下: |
齊宣王問曰：「人皆謂我毀明堂。毀諸？已乎？」 |
| Liang Hui Wang II: |
The king Xuan of Qi said, 'People all tell me to pull down and remove the Hall of Distinction. Shall I pull it down, or stop the movement for that object?' |
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孟子對曰：「夫明堂者，王者之堂也。王欲行王政，則勿毀之矣。」 |
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Mencius replied, 'The Hall of Distinction is a Hall appropriate to the sovereigns. If your Majesty wishes to practise the true royal government, then do not pull it down.' |
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王曰：「王政可得聞與？」 |
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The king said, 'May I hear from you what the true royal government is?' |
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對曰：「昔者文王之治岐也，耕者九一，仕者世祿，關市譏而不征，澤梁無禁，罪人不孥。老而無妻曰鰥。老而無夫曰寡。老而無子曰獨。幼而無父曰孤。此四者，天下之窮民而無告者。文王發政施仁，必先斯四者。《》云：『哿矣富人，哀此煢獨。』」 |
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'Formerly,' was the reply, 'king Wen's government of Qi was as follows: The husbandmen cultivated for the government one-ninth of the land; the descendants of officers were salaried; at the passes and in the markets, strangers were inspected, but goods were not taxed: there were no prohibitions respecting the ponds and weirs; the wives and children of criminals were not involved in their guilt. There were the old and wifeless, or widowers; the old and husbandless, or widows; the old and childless, or solitaries; the young and fatherless, or orphans - these four classes are the most destitute of the people, and have none to whom they can tell their wants, and king Wen, in the institution of his government with its benevolent action, made them the first objects of his regard, as it is said in the Book of Poetry, "The rich may get through life well; But alas! for the miserable and solitary!"' |
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王曰：「善哉言乎！」 |
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The king said, 'O excellent words!' |
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曰：「王如善之，則何為不行？」 |
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Mencius said, 'Since your Majesty deems them excellent, why do you not practise them?' |
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王曰：「寡人有疾，寡人好貨。」 |
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'I have an infirmity,' said the king; 'I am fond of wealth.' |
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對曰：「昔者公劉好貨，《》云：『乃積乃倉，乃裹餱糧，于橐于囊。思戢用光。弓矢斯張，干戈戚揚，爰方啟行。』故居者有積倉，行者有裹糧也，然後可以爰方啟行。王如好貨，與百姓同之，於王何有？」 |
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The reply was, 'Formerly, Gong Liu was fond of wealth. It is said in the Book of Poetry, "He reared his ricks, and filled his granaries, He tied up dried provisions and grain, In bottomless bags, and sacks, That he might gather his people together, and glorify his State. With bows and arrows all-displayed, With shields, and spears, and battle-axes, large and small, He commenced his march." In this way those who remained in their old seat had their ricks and granaries, and those who marched had their bags of provisions. It was not till after this that he thought he could begin his march. If your Majesty loves wealth, give the people power to gratify the same feeling, and what difficulty will there be in your attaining the royal sway?' |
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王曰：「寡人有疾，寡人好色。」 |
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The king said, 'I have an infirmity; I am fond of beauty.' |
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對曰：「昔者大王好色，愛厥妃。《》云：『古公亶甫，來朝走馬，率西水滸，至于岐下。爰及姜女，聿來胥宇。』當是時也，內無怨女，外無曠夫。王如好色，與百姓同之，於王何有？」 |
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The reply was, 'Formerly, king Tai was fond of beauty, and loved his wife. It is said in the Book of Poetry, "Gu Gong Tan Fu, Came in the morning, galloping his horse, By the banks of the western waters, As far as the foot of Qi hill, Along with the lady of Jiang; They came and together chose the site for their settlement." At that time, in the seclusion of the house, there were no dissatisfied women, and abroad, there were no unmarried men. If your Majesty loves beauty, let the people be able to gratify the same feeling, and what difficulty will there be in your attaining the royal sway?' |
| | 梁惠王下: |
孟子見齊宣王曰：「所謂故國者，非謂有喬木之謂也，有世臣之謂也。王無親臣矣，昔者所進，今日不知其亡也。」 |
| Liang Hui Wang II: |
Mencius, having an interview with the king Xuan of Qi, said to him, 'When men speak of "an ancient kingdom," it is not meant thereby that it has lofty trees in it, but that it has ministers sprung from families which have been noted in it for generations. Your Majesty has no intimate ministers even. Those whom you advanced yesterday are gone to-day, and you do not know it.' |
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王曰：「吾何以識其不才而舍之？」 |
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The king said, 'How shall I know that they have not ability, and so avoid employing them at all?' |
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曰：「國君進賢，如不得已，將使卑踰尊，疏踰戚，可不慎與？左右皆曰賢，未可也；諸大夫皆曰賢，未可也；國人皆曰賢，然後察之；見賢焉，然後用之。左右皆曰不可，勿聽；諸大夫皆曰不可，勿聽；國人皆曰不可，然後察之；見不可焉，然後去之。左右皆曰可殺，勿聽；諸大夫皆曰可殺，勿聽；國人皆曰可殺，然後察之；見可殺焉，然後殺之。故曰，國人殺之也。如此，然後可以為民父母。」 |
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The reply was, 'The ruler of a State advances to office men of talents and virtue only as a matter of necessity. Since he will thereby cause the low to overstep the honourable, and distant to overstep his near relatives, ought he to do so but with caution? When all those about you say, "This is a man of talents and worth," you may not therefore believe it. When your great officers all say, "This is a man of talents and virtue," neither may you for that believe it. When all the people say, "This is a man of talents and virtue," then examine into the case, and when you find that the man is such, employ him. When all those about you say, "This man won't do," don't listen to them. When all your great officers say, "This man won't do," don't listen to them. When the people all sav, "This man won't do," then examine into the case, and when you find that the man won't do, send him away. When all those about you say, "This man deserves death," don't listen to them. When all your great officers say, "This man deserves death," don't listen to them. When the people all say, "This man deserves death," then inquire into the case, and when you see that the man deserves death, put him to death. In accordance with this we have the saying, "The people killed him." You must act in this way in order to be the parent of the people.' |
| | 梁惠王下: |
齊宣王問曰：「湯放桀，武王伐紂，有諸？」 |
| Liang Hui Wang II: |
The king Xuan of Qi asked, saying, 'Was it so, that Tang banished Jie, and that king Wu smote Zhou?' |
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孟子對曰：「於傳有之。」 |
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Mencius replied, 'It is so in the records.' |
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曰：「臣弒其君可乎？」 |
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The king said, 'May a minister then put his sovereign to death?' |
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曰：「賊仁者謂之賊，賊義者謂之殘，殘賊之人謂之一夫。聞誅一夫紂矣，未聞弒君也。」 |
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Mencius said, 'He who outrages the benevolence proper to his nature, is called a robber; he who outrages righteousness, is called a ruffian. The robber and ruffian we call a mere fellow. I have heard of the cutting off of the fellow Zhou, but I have not heard of the putting a sovereign to death, in his case.' |
| | 梁惠王下: |
齊人伐燕，取之。諸侯將謀救燕。宣王曰：「諸侯多謀伐寡人者，何以待之？」 |
| Liang Hui Wang II: |
The people of Qi, having smitten Yan, took possession of it, and upon this, the princes of the various States deliberated together, and resolved to deliver Yan from their power. The king Xuan said to Mencius, 'The princes have formed many plans to attack me - how shall I prepare myself for them?' |
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孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《》曰：『湯一征，自葛始。』天下信之。『東面而征，西夷怨；南面而征，北狄怨。曰，奚為後我？』民望之，若大旱之望雲霓也。歸市者不止，耕者不變。誅其君而弔其民，若時雨降，民大悅。《》曰：『徯我后，后來其蘇。』 |
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Mencius replied, 'I have heard of one who with seventy li exercised all the functions of government throughout the kingdom. That was Tang. I have never heard of a prince with a thousand li standing in fear of others. It is said in the Book of History, As soon as Tang began his work of executing justice, he commenced with Ge. The whole kingdom had confidence in him. When he pursued his work in the east, the rude tribes on the west murmured. So did those on the north, when he was engaged in the south. Their cry was "Why does he put us last?" Thus, the people looked to him, as we look in a time of great drought to the clouds and rainbows. The frequenters of the markets stopped not. The husbandmen made no change in their operations. While he punished their rulers, he consoled the people. His progress was like the falling of opportune rain, and the people were delighted. It is said again in the Book of History, "We have waited for our prince long; the prince's coming will be our reviving!" |
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「今燕虐其民，王往而征之。民以為將拯己於水火之中也，簞食壺漿，以迎王師。若殺其父兄，係累其子弟，毀其宗廟，遷其重器，如之何其可也？天下固畏齊之彊也。今又倍地而不行仁政，是動天下之兵也。王速出令，反其旄倪，止其重器，謀於燕眾，置君而後去之，則猶可及止也。」 |
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'Now the ruler of Yan was tyrannizing over his people, and your Majesty went and punished him. The people supposed that you were going to deliver them out of the water and the fire, and brought baskets of rice and vessels of congee, to meet your Majesty's host. But you have slain their fathers and elder brothers, and put their sons and younger brothers in confinement. You have pulled down the ancestral temple of the State, and are removing to Qi its precious vessels. How can such a course be deemed proper? The rest of the kingdom is indeed jealously afraid of the strength of Qi; and now, when with a doubled territory you do not put in practice a benevolent government - it is this which sets the arms of the kingdom in in motion. If your Majesty will make haste to issue an ordinance, restoring your captives, old and young, stopping the removal of the precious vessels, and saying that, after consulting with the people of Yen, you will appoint them a ruler, and withdraw from the country - in this way you may still be able to stop the threatened attack.' |
