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中國哲學書電子化計劃
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儒家 -> 孟子 -> 告子上 -> 7.1

孟子曰：Mencius said,
「富歲，'In good years
子弟多賴； the children of the people are most of them good,
凶歲，while in bad years
子弟多暴， the most of them abandon themselves to evil.
非天之降才爾殊也， It is not owing to any difference of their natural powers conferred by Heaven that they are thus different.
其所以陷溺其心者然也。 The abandonment is owing to the circumstances through which they allow their minds to be ensnared and drowned in evil.
今夫麰麥， There now is barley.
播種而耰之， Let it be sown and covered up;
其地同， the ground being the same,
樹之時又同， and the time of sowing likewise the same,
浡然而生， it grows rapidly up,
至於日至之時，and, when the full time is come,
皆熟矣。 it is all found to be ripe.
雖有不同， Although there may be inequalities of produce,
則地有肥磽，that is owing to the difference of the soil, as rich or poor,
雨露之養， to the unequal nourishment afforded by the rains and dews,
人事之不齊也。 and to the different ways in which man has performed his business in reference to it.
故凡同類者，Thus all things which are the same in kind
舉相似也， are like to one another;
何獨至於人而疑之？why should we doubt in regard to man, as if he were a solitary exception to this?
聖人與我同類者。The sage and we are the same in kind.
故龍子曰： In accordance with this the scholar Long said,
『不知足而為屨， "If a man make hempen sandals without knowing the size of people's feet,
我知其不為蕢也。』 yet I know that he will not make them like baskets."
屨之相似， Sandals are all like one another,
天下之足同也。 because all men's feet are like one another.
口之於味，有同耆也。So with the mouth and flavours - all mouths have the same relishes.
易牙先得我口之所耆者也。Yi Ya only apprehended before me what my mouth relishes.
如使口之於味也，Suppose that his mouth in its relish for flavours
其性與人殊， differed from that of other men,
若犬馬之與我不同類也， as is the case with dogs or horses which are not the same in kind with us,
則天下何耆皆從易牙之於味也？ why should all men be found following Yi Ya in their relishes?
至於味，In the matter of tastes
天下期於易牙， all the people model themselves after Yi Ya;
是天下之口相似也惟耳亦然。that is, the mouths of all men are like one another. And so also it is with the ear.
至於聲，天下期於師曠，是天下之耳相似也。In the matter of sounds, the whole people model themselves after the music-master Kuang; that is, the ears of all men are like one another.
惟目亦然。And so also it is with the eye.
至於子都，天下莫不知其姣也。In the case of Zi Du, there is no man but would recognise that he was beautiful.
不知子都之姣者，無目者也。Any one who would not recognise the beauty of Zi Du must have no eyes.
故曰： Therefore I say,
口之於味也，有同耆焉； Men's mouths agree in having the same relishes;
耳之於聲也，有同聽焉； their ears agree in enjoying the same sounds;
目之於色也，有同美焉。 their eyes agree in recognising the same beauty
至於心，獨無所同然乎？- shall their minds alone be without that which the similarly approve?
心之所同然者何也？What is it then of which they similarly approve?
謂理也，義也。It is, I say, the principles of our nature, and the determinations of righteousness.
聖人先得我心之所同然耳。The sages only apprehended before me that of which my mind approves along with other men.
故理義之悅我心， Therefore the principles of our nature and the determinations of righteousness are agreeable to my mind,
猶芻豢之悅我口。」 just as the flesh of grass and grain-fed animals is agreeable to my mouth.'

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