| | 離婁上: |
孟子曰：「離婁之明，公輸子之巧，不以規矩，不能成方員：師曠之聰，不以六律，不能正五音；堯舜之道，不以仁政，不能平治天下。今有仁心仁聞而民不被其澤，不可法於後世者，不行先王之道也。 |
| Li Lou I: |
Mencius said, 'The power of vision of Li Lou, and skill of hand of Gong Shu, without the compass and square, could not form squares and circles. The acute ear of the music-master Kuang, without the pitch-tubes, could not determine correctly the five notes. The principles of Yao and Shun, without a benevolent government, could not secure the tranquil order of the kingdom. There are now princes who have benevolent hearts and a reputation for benevolence, while yet the people do not receive any benefits from them, nor will they leave any example to future ages - all because they do not put into practice the ways of the ancient kings. |
| | |
「故曰，徒善不足以為政，徒法不能以自行。《》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。 |
| |
'Hence we have the saying: "Virtue alone is not sufficient for the exercise of government; laws alone cannot carry themselves into practice." It is said in the Book of Poetry, "Without transgression, without forgetfulness, Following the ancient statutes." Never has any one fallen into error, who followed the laws of the ancient kings. When the sages had used the vigour of their eyes, they called in to their aid the compass, the square, the level, and the line, to make things square, round, level, and straight: the use of the instruments is inexhaustible. When they had used their power of hearing to the utmost, they called in the pitch-tubes to their aid to determine the five notes - the use of those tubes is inexhaustible. When they had exerted to the utmost the thoughts of their hearts, they called in to their aid a government that could not endure to witness the sufferings of men - and their benevolence overspread the kingdom. |
| | |
「故曰，為高必因丘陵，為下必因川澤。為政不因先王之道，可謂智乎？是以惟仁者宜在高位。不仁而在高位，是播其惡於眾也。上無道揆也。下無法守也，朝不信道，工不信度，君子犯義，小人犯刑，國之所存者幸也。 |
| |
'Hence we have the saying: "To raise a thing high, we must begin from the top of a mound or a hill; to dig to a great depth, we must commence in the low ground of a stream or a marsh." Can he be pronounced wise, who, in the exercise of government, does not proceed according to the ways of the former kings? Therefore only the benevolent ought to be in high stations. When a man destitute of benevolence is in a high station, he thereby disseminates his wickedness among all below him. When the prince has no principles by which he examines his administration, and his ministers have no laws by which they keep themselves in the discharge of their duties, then in the court obedience is not paid to principle, and in the office obedience is not paid to rule. Superiors violate the laws of righteousness, and inferiors violate the penal laws. It is only by a fortunate chance that a State in such a case is preserved. |
| | |
「故曰，城郭不完，兵甲不多，非國之災也；田野不辟，貨財不聚，非國之害也。上無禮，下無學，賊民興，喪無日矣。《》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。」 |
| |
'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."' |
| | 告子下: |
曹交問曰：「人皆可以為堯舜，有諸？」 |
| Gaozi II: |
Jiao of Cao asked Mencius, saying, 'It is said, "All men may be Yaos and Shuns;"-- is it so?' |
| | |
孟子曰：「然。」 |
| |
Mencius replied, It is.' |
| | |
「交聞文王十尺，湯九尺，今交九尺四寸以長，食粟而已，如何則可？」 |
| |
Jiao went on, 'I have heard that king Wen was ten cubits high, and Tang nine. Now I am nine cubits four inches in height. But I can do nothing but eat my millet. What am I to do to realize that saying?' |
| | |
曰：「奚有於是？亦為之而已矣。有人於此，力不能勝一匹雛，則為無力人矣；今曰舉百鈞，則為有力人矣。然則舉烏獲之任，是亦為烏獲而已矣。夫人豈以不勝為患哉？弗為耳。徐行後長者謂之弟，疾行先長者謂之不弟。夫徐行者，豈人所不能哉？所不為也。堯舜之道，孝弟而已矣。子服堯之服，誦堯之言，行堯之行，是堯而已矣；子服桀之服，誦桀之言，行桀之行，是桀而已矣。」 |
| |
Mencius answered him, 'What has this - the question of size - to do with the matter? It all lies simply in acting as such. Here is a man, whose strength was not equal to lift a duckling - he was then a man of no strength. But to-day he says, "I can lift 3,000 catties' weight," and he is a man of strength. And so, he who can lift the weight which Wu Huo lifted is just another Wu Huo. Why should a man make a want of ability the subject of his grief? It is only that he will not do the thing. To walk slowly, keeping behind his elders, is to perform the part of a younger. To walk quickly and precede his elders, is to violate the duty of a younger brother. Now, is it what a man cannot do - to walk slowly? It is what he does not do. The course of Yao and Shun was simply that of filial piety and fraternal duty. Wear the clothes of Yao, repeat the words of Yao, and do the actions of Yao, and you will just be a Yao. And, if you wear the clothes of Jie, repeat the words of Jie, and do the actions of Jie, you will just be a Jie. |
| | |
曰：「交得見於鄒君，可以假館，願留而受業於門。」 |
| |
Jiao said, 'I shall be having an interview with the prince of Zou, and can ask him to let me have a house to lodge in. I wish to remain here, and receive instruction at your gate.' |
| | |
曰：「夫道，若大路然，豈難知哉？人病不求耳。子歸而求之，有餘師。」 |
| |
Mencius replied, 'The way of truth is like a great road. It is not difficult to know it. The evil is only that men will not seek it. Do you go home and search for it, and you will have abundance of teachers.' |
