| | 梁惠王上: |
梁惠王曰：「寡人願安承教。」 |
| Liang Hui Wang I: |
King Hui of Liang said, 'I wish quietly to receive your instructions.' |
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孟子對曰：「殺人以梃與刃，有以異乎？」 |
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Mencius replied, 'Is there any difference between killing a man with a stick and with a sword ?' |
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曰：「無以異也。」 |
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The king said, 'There is no difference!' |
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「以刃與政，有以異乎？」 |
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'Is there any difference between doing it with a sword and with the style of government?' |
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曰：「無以異也。」 |
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'There is no difference,' was the reply. |
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曰：「庖有肥肉，廐有肥馬，民有飢色，野有餓莩，此率獸而食人也。獸相食，且人惡之。為民父母，行政不免於率獸而食人。惡在其為民父母也？仲尼曰：『始作俑者，其無後乎！』為其象人而用之也。如之何其使斯民飢而死也？」 |
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Mencius then said, 'In your kitchen there is fat meat; in your stables there are fat horses. But your people have the look of hunger, and on the wilds there are those who have died of famine. This is leading on beasts to devour men. Beasts devour one another, and men hate them for doing so. When a prince, being the parent of his people, administers his government so as to be chargeable with leading on beasts to devour men, where is his parental relation to the people? Zhong Ni said, 'Was he not without posterity who first made wooden images to bury with the dead? So he said, because that man made the semblances of men, and used them for that purpose - what shall be thought of him who causes his people to die of hunger?' |
| | 滕文公上: |
滕文公問為國。孟子曰：「民事不可緩也。《》云：『』民之為道也，有恆產者有恆心，無恆產者無恆心。苟無恆心，放辟邪侈，無不為已。及陷乎罪，然後從而刑之，是罔民也。焉有仁人在位，罔民而可為也？是故賢君必恭儉禮下，取於民有制。陽虎曰：『為富不仁矣，為仁不富矣。』 |
| Teng Wen Gong I: |
The duke Wen of Teng asked Mencius about the proper way of governing a kingdom. Mencius said, 'The business of the people may not be remissly attended to. It is said in the Book of Poetry, "In the day-light go and gather the grass, And at night twist your ropes; Then get up quickly on the roofs; Soon must we begin sowing again the grain." The way of the people is this: If they have a certain livelihood, they will have a fixed heart; if they have not a certain livelihood, they have not a fixed heart. 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 have thus 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, a ruler who is endowed with talents and virtue will be gravely complaisant and economical, showing a respectful politeness to his ministers, and taking from the people only in accordance with regulated limits. Yang Hu said, "He who seeks to be rich will not be benevolent. He who wishes to be benevolent will not be rich." |
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「夏后氏五十而貢，殷人七十而助，周人百畝而徹，其實皆什一也。徹者，徹也；助者，藉也。龍子曰：『治地莫善於助，莫不善於貢。貢者校數歲之中以為常。樂歲，粒米狼戾，多取之而不為虐，則寡取之；凶年，糞其田而不足，則必取盈焉。為民父母，使民盻盻然，將終歲勤動，不得以養其父母，又稱貸而益之。使老稚轉乎溝壑，惡在其為民父母也？』夫世祿，滕固行之矣。《》云：『』惟助為有公田。由此觀之，雖周亦助也。 |
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'The sovereign of the Xia dynasty enacted the fifty mu allotment, and the payment of a tax. The founder of the Yin enacted the seventy mu allotment, and the system of mutual aid. The founder of the Zhou enacted the hundred mu allotment, and the share system. In reality, what was paid in all these was a tithe. The share system means mutual division. The aid system means mutual dependence. Long said, "For regulating the lands, there is no better system than that of mutual aid, and none which is not better than that of taxing. By the tax system, the regular amount was fixed by taking the average of several years. In good years, when the grain lies about in abundance, much might be taken without its being oppressive, and the actual exaction would be small. But in bad years, the produce being not sufficient to repay the manuring of the fields, this system still requires the taking of the full amount. When the parent of the people causes the people to wear looks of distress, and, after the whole year's toil, yet not to be able to nourish their parents, so that they proceed to borrowing to increase their means, till the old people and children are found lying in the ditches and water-channels - where, in such a case, is his parental relation to the people?" As to the system of hereditary salaries, that is already observed in Teng. It is said in the Book of Poetry, "May the rain come down on our public field, And then upon our private fields!" It is only in the system of mutual aid that there is a public field, and from this passage we perceive that even in the Zhou dynasty this system has been recognised. |
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「設為庠序學校以教之：庠者，養也；校者，教也；序者，射也。夏曰校，殷曰序，周曰庠，學則三代共之，皆所以明人倫也。人倫明於上，小民親於下。有王者起，必來取法，是為王者師也。《》云『周雖舊邦，其命惟新』，文王之謂也。子力行之，亦以新子之國。」 |
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'Establish Xiang, Xu, Xue, and Xiao, all those educational institutions, for the instruction of the people. The name Xiang indicates nourishing as its object; Xiao, indicates teaching; and Xu indicates archery. By the Xia dynasty the name Xiao was used; by the Yin, that of Xu; and by the Zhou, that of Xiang. As to the Xue, they belonged to the three dynasties, and by that name. The object of them all is to illustrate the human relations. When those are thus illustrated by superiors, kindly feeling will prevail among the inferior people below. Should a real sovereign arise, he will certainly come and take an example from you; and thus you will be the teacher of the true sovereign. It is said in the Book of Poetry, "Although Zhou was an old country, It received a new destiny." That is said with reference to king Wen. Do you practise those things with vigour, and you also will by them make new your kingdom.' |
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使畢戰問井地。孟子曰：「子之君將行仁政，選擇而使子，子必勉之！夫仁政，必自經界始。經界不正，井地不鈞，穀祿不平。是故暴君汙吏必慢其經界。經界既正，分田制祿可坐而定也。夫滕壤地褊小，將為君子焉，將為野人焉。無君子莫治野人，無野人莫養君子。請野九一而助，國中什一使自賦。卿以下必有圭田，圭田五十畝。餘夫二十五畝。死徙無出鄉，鄉田同井。出入相友，守望相助，疾病相扶持，則百姓親睦。方里而井，井九百畝，其中為公田。八家皆私百畝，同養公田。公事畢，然後敢治私事，所以別野人也。此其大略也。若夫潤澤之，則在君與子矣。」 |
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The duke afterwards sent Bi Zhan to consult Mencius about the nine-squares system of dividing the land. Mencius said to him, 'Since your prince, wishing to put in practice a benevolent government, has made choice of you and put you into this employment, you must exert yourself to the utmost. Now, the first thing towards a benevolent government must be to lay down the boundaries. If the boundaries be not defined correctly, the division of the land into squares will not be equal, and the produce available for salaries will not be evenly distributed. On this account, oppressive rulers and impure ministers are sure to neglect this defining of the boundaries. When the boundaries have been defined correctly, the division of the fields and the regulation of allowances may be determined by you, sitting at your ease. Although the territory of Teng is narrow and small, yet there must be in it men of a superior grade, and there must be in it country-men. If there were not men of a superior grade, there would be none to rule the country-men. If there were not country-men, there would be none to support the men of superior grade. I would ask you, in the remoter districts, observing the nine-squares division, to reserve one division to be cultivated on the system of mutual aid, and in the more central parts of the kingdom, to make the people pay for themselves a tenth part of their produce. From the highest officers down to the lowest, each one must have his holy field, consisting of fifty mu. Let the supernumerary males have their twenty-five mu. On occasions of death, or removal from one dwelling to another, there will be no quitting the district. In the fields of a district, those who belong to the same nine squares render all friendly offices to one another in their going out and coming in, aid one another in keeping watch and ward, and sustain one another in sickness. Thus the people are brought to live in affection and harmony. A square li covers nine squares of land, which nine squares contain nine hundred mu. The central square is the public field, and eight families, each having its private hundred mu, cultivate in common the public field. And not till the public work is finished, may they presume to attend to their private affairs. This is the way by which the country-men are distinguished from those of a superior grade. Those are the great outlines of the system. Happily to modify and adapt it depends on the prince and you.' |
