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Scope: Pre-Qin and Han Request type: Paragraph
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先秦兩漢 - Pre-Qin and Han

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儒家 - Confucianism

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論語 - The Analects

[Spring and Autumn - Warring States] 480 BC-350 BC English translation: James Legge [?]
Books referencing 《論語》 Library Resources
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[Also known as: "The Analects of Confucius", "The Confucian Analects"]

公冶長 - Gong Ye Chang

English translation: James Legge [?] Library Resources
2 公冶長:
子謂南容,「邦有道,不;邦無道,免於刑戮。」以其兄之子妻之。
Gong Ye Chang:
The Master said of Nan Rong that if the country were well governed he would not be out of office, and if it were ill governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.

雍也 - Yong Ye

English translation: James Legge [?] Library Resources
12 雍也:
冉求曰:「非不說子之道,力不足也。」子曰:「力不足者,中道而。今女畫。」
Yong Ye:
Ran Qiu said, "It is not that I do not delight in your doctrines, but my strength is insufficient." The Master said, "Those whose strength is insufficient give over in the middle of the way but now you limit yourself."

憲問 - Xian Wen

English translation: James Legge [?]
Books referencing 《憲問》 Library Resources
36 憲問:
公伯寮愬子路於季孫。子服景伯以告,曰:「夫子固有惑志於公伯寮,吾力猶能肆諸市朝。」子曰:「道之將行也與?命也。道之將也與?命也。公伯寮其如命何!」
Xian Wen:
The Gong Bo Liao, having slandered Zi Lu to Ji Sun, Zi Fu Jing Bo informed Confucius of it, saying, "Our master is certainly being led astray by the Gong Bo Liao, but I have still power enough left to cut Liao off, and expose his corpse in the market and in the court." The Master said, "If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered. What can the Gong Bo Liao do where such ordering is concerned?"

衛靈公 - Wei Ling Gong

English translation: James Legge [?]
Books referencing 《衛靈公》 Library Resources
23 衛靈公:
子曰:「君子不以言舉人,不以人言。」
Wei Ling Gong:
The Master said, "The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man."

微子 - Wei Zi

English translation: James Legge [?]
Books referencing 《微子》 Library Resources
7 微子:
子路從而後,遇丈人,以杖荷蓧。子路問曰:「子見夫子乎?」丈人曰:「四體不勤,五穀不分。孰為夫子?」植其杖而芸。子路拱而立。止子路宿,殺雞為黍而食之,見其二子焉。明日,子路行以告。子曰:「隱者也。」使子路反見之。至則行矣。子路曰:「不仕無義。長幼之節,不可也;君臣之義,如之何其之?欲潔其身,而亂大倫。君子之仕也,行其義也。道之不行,已知之矣。」
Wei Zi:
Zi Lu, following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds. Zi Lu said to him, "Have you seen my master, sir?" The old man replied, "Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain - who is your master?" With this, he planted his staff in the ground, and proceeded to weed. Zi Lu joined his hands across his breast, and stood before him. The old man kept Zi Lu to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced to him his two sons. Next day, Zi Lu went on his way, and reported his adventure. The Master said, "He is a recluse," and sent Zi Lu back to see him again, but when he got to the place, the old man was gone. Zi Lu then said to the family, "Not to take office is not righteous. If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that."

8 微子:
逸民:伯夷、叔齊、虞仲、夷逸、朱張、柳下惠、少連。子曰:「不降其志,不辱其身,伯夷、叔齊與!」謂:「柳下惠、少連,降志辱身矣。言中倫,行中慮,其斯而已矣。」謂:「虞仲、夷逸,隱居放言。身中清,中權。」「我則異於是,無可無不可。」
Wei Zi:
The men who have retired to privacy from the world have been Bo Yi, Shu Qi, Yu Zhong, Yi Yi, Zhu Zhang, Hui of Liu Xia, and Shao Lian. The Master said, "Refusing to surrender their wills, or to submit to any taint in their persons - such, I think, were Bo Yi and Shu Qi. "It may be said of Hui of Liu Xia, and of Shao Lian, that they surrendered their wills, and submitted to taint in their persons, but their words corresponded with reason, and their actions were such as men are anxious to see. This is all that is to be remarked in them. "It may be said of Yu Zhong and Yi Yi, that, while they hid themselves in their seclusion, they gave a license to their words; but in their persons, they succeeded in preserving their purity, and, in their retirement, they acted according to the exigency of the times. "I am different from all these. I have no course for which I am predetermined, and no course against which I am predetermined."

堯曰 - Yao Yue

English translation: James Legge [?]
Books referencing 《堯曰》 Library Resources
1 堯曰:
堯曰:「咨!爾舜!天之曆數在爾躬。允執其中。四海困窮,天祿永終。」舜亦以命禹。曰:「予小子履,敢用玄牡,敢昭告于皇皇后帝:有罪不敢赦。帝臣不蔽,簡在帝心。朕躬有罪,無以萬方;萬方有罪,罪在朕躬。」周有大賚,善人是富。「雖有周親,不如仁人。百姓有過,在予一人。」謹權量,審法度,修官,四方之政行焉。興滅國,繼絕世,舉逸民,天下之民歸心焉。所重:民、食、喪、祭。寬則得眾,信則民任焉,敏則有功,公則說。
Yao Yue:
Yao said, "Oh! you, Shun, the Heaven-determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end." Shun also used the same language in giving charge to You. Tang said, "I, the child Lu, presume to use a dark-colored victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offenses, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offenses, these offenses must rest on my person." Zhou conferred great gifts, and the good were enriched. "Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the One man." He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course. He revived states that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him. What he attached chief importance to were the food of the people, the duties of mourning, and sacrifices. By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.

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

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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:『然則釁鐘與?』曰:『何可也?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:「《》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。《》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.'

離婁上 - Li Lou I

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3 離婁上:
孟子曰:「三代之得天下也以仁,其失天下也以不仁。國之所以興存亡者亦然。天子不仁,不保四海;諸侯不仁,不保社稷;卿大夫不仁,不保宗廟;士庶人不仁,不保四體。今惡死亡而樂不仁,是猶惡醉而強酒。」
Li Lou I:
Mencius said, 'It was by benevolence that the three dynasties gained the throne, and by not being benevolent that they lost it. It is by the same means that the decaying and flourishing, the preservation and perishing, of States are determined. If the sovereign be not benevolent, he cannot preserve the throne from passing from him. If the Head of a State be not benevolent, he cannot preserve his rule. If a high noble or great officer be not benevolent, he cannot preserve his ancestral temple. If a scholar or common man be not benevolent, be cannot preserve his four limbs. Now they hate death and ruin, and yet delight in being not benevolent - this is like hating to be drunk, and yet being strong to drink wine!'

離婁下 - Li Lou II

Books referencing 《離婁下》 Library Resources
52 離婁下:
逄蒙學射於羿,盡羿之道,思天下惟羿為愈己,於是殺羿。孟子曰:「是亦羿有罪焉。」公明儀曰:「宜若無罪焉。」曰:「薄乎云爾,惡得無罪?鄭人使子濯孺子侵衛,衛使庾公之斯追之。子濯孺子曰:『今日我疾作,不可以執弓,吾死矣夫!』問其僕曰:『追我者誰也?』其僕曰:『庾公之斯也。』曰:『吾生矣。』其僕曰:『庾公之斯,衛之善射者也,夫子曰「吾生」,何謂也?』曰:『庾公之斯學射於尹公之他,尹公之他學射於我。夫尹公之他,端人也,其取友必端矣。』庾公之斯至,曰:『夫子何為不執弓?』曰:『今日我疾作,不可以執弓。』曰:『小人學射於尹公之他,尹公之他學射於夫子。我不忍以夫子之道反害夫子。雖然,今日之事,君事也,我不敢。』抽矢扣輪,去其金,發乘矢而後反。」
Li Lou II:
Pang Meng learned archery of Yi. When he had acquired completely all the science of Yi, he thought that in all the kingdom only Yi was superior to himself, and so he slew him. Mencius said, 'In this case Yi also was to blame. Gong Meng Yi indeed said, "It would appear as if he were not to be blamed," but he thereby only meant that his blame was slight. How can he be held without any blame? The people of Chang sent Zi Zhuo Ru to make a stealthy attack on Wei, which sent Yu Gong Zhi to pursue him. Zi Zhuo Ru said, "To-day I feel unwell, so that I cannot hold my bow. I am a dead man!" At the same time he asked his driver, "Who is it that is pursuing me?" The driver said, "It is Yu Gong Si," on which, he exclaimed, "I shall live." The driver said, "Yu Gong Si is the best archer of Wei, what do you mean by saying 'I shall live?'" Yu replied, "Yu Gong Si learned archery from Yin Gong Tuo, who again learned it from me. Now, Yin Gong Tuo is an upright man, and the friends of his selection must be upright also." When Yu Gong Si came up, he said, "Master, why are you not holding your bow?" Yu answered him, "To-day I am feeling unwell, and cannot hold my bow." On this Si said, "I learned archery from Yin Gong Tuo, who again learned it from you. I cannot bear to injure you with your own science. The business of to-day, however, is the prince's business, which I dare not neglect." He then took his arrows, knocked off their steel points against the carriage-wheel, discharged four of them, and returned.

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