| | 离娄上: |
孟子曰：“离娄之明，公输子之巧，不以规矩，不能成方员：师旷之聪，不以六律，不能正五音；尧舜之道，不以仁政，不能平治天下。今有仁心仁闻而民不被其泽，不可法于后世者，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. |
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“故曰，徒善不足以为政，徒法不能以自行。《》云：‘’遵先王之法而过者，未之有也。圣人既竭目力焉，继之以规矩准绳，以为方员平直，不可胜用也；既竭耳力焉，继之以六律，正五音，不可胜用也；既竭心思焉，继之以不忍人之政，而仁覆天下矣。 |
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'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. |
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“故曰，为高必因丘陵，为下必因川泽。为政不因先王之道，可谓智乎？是以惟仁者宜在高位。不仁而在高位，是播其恶于众也。上无道揆也。下无法守也，朝不信道，工不信度，君子犯义，小人犯刑，国之所存者幸也。 |
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'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. |
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“故曰，城郭不完，兵甲不多，非国之灾也；田野不辟，货财不聚，非国之害也。上无礼，下无学，贼民兴，丧无日矣。《》曰：‘’泄泄，犹沓沓也。事君无义，进退无礼，言则非先王之道者，犹沓沓也。故曰：责难于君谓之恭，陈善闭邪谓之敬，吾君不能谓之贼。” |
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'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."' |
| | 离娄上: |
孟子曰：“规矩，方员之至也；圣人，人伦之至也。欲为君尽君道，欲为臣尽臣道，二者皆法尧舜而已矣。不以舜之所以事尧事君，不敬其君者也；不以尧之所以治民治民，贼其民者也。孔子曰：‘道二：仁与不仁而已矣。’暴其民甚，则身弑国亡；不甚，则身危国削。名之曰‘幽厉’，虽孝子慈孙，百世不能改也。《》云‘’，此之谓也。” |
| Li Lou I: |
Mencius said, 'The compass and square produce perfect circles and squares. By the sages, the human relations are perfectly exhibited. He who as a sovereign would perfectly discharge the duties of a sovereign, and he who as a minister would perfectly discharge the duties of a minister, have only to imitate - the one Yao, and the other Shun. He who does not serve his sovereign as Shun served Yao, does not respect his sovereign; and he who does not rule his people as Yao ruled his, injures his people. Confucius said, "There are but two courses, which can be pursued, that of virtue and its opposite." A ruler who carries the oppression of his people to the highest pitch, will himself be slain, and his kingdom will perish. If one stop short of the highest pitch, his life will notwithstanding be in danger, and his kingdom will be weakened. He will be styled "The Dark," or "The Cruel," and though he may have filial sons and affectionate grandsons, they will not be able in a hundred generations to change the designation. This is what is intended in the words of the Book of Poetry, "The beacon of Yin is not remote, It is in the time of the (last) sovereign of Xia."' |
| | 离娄上: |
孟子曰：“三代之得天下也以仁，其失天下也以不仁。国之所以废兴存亡者亦然。天子不仁，不保四海；诸侯不仁，不保社稷；卿大夫不仁，不保宗庙；士庶人不仁，不保四体。今恶死亡而乐不仁，是犹恶醉而强酒。” |
| 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!' |
| | 离娄上: |
孟子曰：“爱人不亲反其仁，治人不治反其智，礼人不答反其敬。行有不得者，皆反求诸己，其身正而天下归之。《》云：‘’” |
| Li Lou I: |
Mencius said, 'If a man love others, and no responsive attachment is shown to him, let him turn inwards and examine his own benevolence. If he is trying to rule others, and his government is unsuccessful, let him turn inwards and examine his wisdom. If he treats others politely, and they do not return his politeness, let him turn inwards and examine his own feeling of respect. When we do not, by what we do, realise what we desire, we must turn inwards, and examine ourselves in every point. When a man's person is correct, the whole kingdom will turn to him with recognition and submission. It is said in the Book of Poetry, "Be always studious to be in harmony with the ordinances of God, And you will obtain much happiness."' |
| | 离娄上: |
孟子曰：“人有恒言，皆曰‘天下国家’。天下之本在国，国之本在家，家之本在身。” |
| Li Lou I: |
Mencius said, 'People have this common saying, "The kingdom, the State, the family." The root of the kingdom is in the State. The root of the State is in the family. The root of the family is in the person of its Head.' |
| | 离娄上: |
孟子曰：“为政不难，不得罪于巨室。巨室之所慕，一国慕之；一国之所慕，天下慕之；故沛然德教溢乎四海。” |
| Li Lou I: |
Mencius said, 'The administration of government is not difficult - it lies in not offending the great families. He whom the great families affect, will be affected by the whole State; and he whom any one State affects, will be affected by the whole kingdom. When this is the case, such an one's virtue and teachings will spread over all within the four seas like the rush of water.' |
| | 离娄上: |
孟子曰：“天下有道，小德役大德，小贤役大贤；天下无道，小役大，弱役强。斯二者天也。顺天者存，逆天者亡。齐景公曰：‘既不能令，又不受命，是绝物也。’涕出而女于吴。 |
| Li Lou I: |
Mencius said, 'When right government prevails in the kingdom, princes of little virtue are submissive to those of great, and those of little worth to those of great. When bad government prevails in the kingdom, princes of small power are submissive to those of great, and the weak to the strong. Both these cases are the rule of Heaven. They who accord with Heaven are preserved, and they who rebel against Heaven perish. The duke Jing of Qi said, "Not to be able to command others, and at the same time to refuse to receive their commands, is to cut one's self off from all intercourse with others." His tears flowed forth while he gave his daughter to be married to the prince of Wu. |
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今也小国师大国而耻受命焉，是犹弟子而耻受命于先师也。如耻之，莫若师文王。师文王，大国五年，小国七年，必为政于天下矣。《》云：‘商之孙子，其丽不亿。上帝既命，侯于周服。侯服于周，天命靡常。殷士肤敏，祼将于京。’孔子曰：‘仁不可为众也。夫国君好仁，天下无敌。’今也欲无敌于天下而不以仁，是犹执热而不以濯也。《》云：‘’” |
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'Now the small States imitate the large, and yet are ashamed to receive their commands. This is like a scholar's being ashamed to receive the commands of his master. For a prince who is ashamed of this, the best plan is to imitate king Wen. Let one imitate king Wen, and in five years, if his State be large, or in seven years, if it be small, he will be sure to give laws to the kingdom. It is said in the Book of Poetry, "The descendants of the sovereigns of the Shang dynasty, Are in number more than hundreds of thousands, But, God having passed His decree, They are all submissive to Zhou. They are submissive to Zhou, Because the decree of Heaven is not unchanging. The officers of Yin, admirable and alert, Pour out the libations, and assist in the capital of Zhou." Confucius said, "As against so benevolent a sovereign, they could not be deemed a multitude." Thus, if the prince of a state love benevolence, he will have no opponent in all the kingdom. Now they wish to have no opponent in all the kingdom, but they do not seek to attain this by being benevolent. This is like a man laying hold of a heated substance, and not having first dipped it in water. It is said in the Book of Poetry, "Who can take up a heated substance, Without first dipping it (in water)?"' |
| | 离娄上: |
孟子曰：“不仁者可与言哉？安其危而利其灾，乐其所以亡者。不仁而可与言，则何亡国败家之有？有孺子歌曰：‘沧浪之水清兮，可以濯我缨；沧浪之水浊兮，可以濯我足。’孔子曰：‘小子听之！清斯濯缨，浊斯濯足矣，自取之也。’夫人必自侮，然后人侮之；家必自毁，而后人毁之；国必自伐，而后人伐之。《》曰：‘天作孽，犹可违；自作孽，不可活。’此之谓也。” |
| Li Lou I: |
Mencius said, 'How is it possible to speak with those princes who are not benevolent? Their perils they count safety, their calamities they count profitable, and they have pleasure in the things by which they perish. If it were possible to talk with them who so violate benevolence, how could we have such destruction of States and ruin of Families? There was a boy singing, "When the water of the Cang Lang is clear, It does to wash the strings of my cap; When the water of the Cang Lang is muddy, It does to wash my feet." Confucius said, "Hear what he sings, my children. When clear, then he will wash his cap-strings; and when muddy, he will wash his feet with it. This different application is brought by the water on itself." A man must first despise himself, and then others will despise him. A family must first destroy itself, and then others will destroy it. A State must first smite itself, and then others will smite it. This is illustrated in the passage of the Tai Jia, "When Heaven sends down calamities, it is still possible to escape them. When we occasion the calamities ourselves, it is not possible any longer to live."' |
| | 离娄上: |
孟子曰：“桀纣之失天下也，失其民也；失其民者，失其心也。得天下有道：得其民，斯得天下矣；得其民有道：得其心，斯得民矣；得其心有道：所欲与之聚之，所恶勿施尔也。民之归仁也，犹水之就下、兽之走圹也。故为渊驱鱼者，獭也；为丛驱爵者，鸇也；为汤武驱民者，桀与纣也。今天下之君有好仁者，则诸侯皆为之驱矣。虽欲无王，不可得已。今之欲王者，犹七年之病求三年之艾也。苟为不畜，终身不得。苟不志于仁，终身忧辱，以陷于死亡。《》云‘’，此之谓也。” |
| Li Lou I: |
Mencius said, 'Jie and Zhou's losing the throne, arose from their losing the people, and to lose the people means to lose their hearts. There is a way to get the kingdom: get the people, and the kingdom is got. There is a way to get the people: get their hearts, and the people are got. There is a way to get their hearts: it is simply to collect for them what they like, and not to lay on them what they dislike. The people turn to a benevolent rule as water flows downwards, and as wild beasts fly to the wilderness. Accordingly, as the otter aids the deep waters, driving the fish into them, and the hawk aids the thickets, driving the little birds to them, so Jie and Zhou aided Tang and Wu, driving the people to them. If among the present rulers of the kingdom, there were one who loved benevolence, all the other princes would aid him, by driving the people to him. Although he wished not to become sovereign, he could not avoid becoming so. The case of one of the present princes wishing to become sovereign is like the having to seek for mugwort three years old, to cure a seven years' sickness. If it have not been kept in store, the patient may all his life not get it. If the princes do not set their wills on benevolence, all their days will be in sorrow and disgrace, and they will be involved in death and ruin. This is illustrated by what is said in the Book of Poetry, "How otherwise can you improve the kingdom? You will only with it go to ruin."' |
| | 离娄上: |
孟子曰：“自暴者，不可与有言也；自弃者，不可与有为也。言非礼义，谓之自暴也；吾身不能居仁由义，谓之自弃也。仁，人之安宅也；义，人之正路也。旷安宅而弗居，舍正路而不由，哀哉！” |
| Li Lou I: |
Mencius said, 'With those who do violence to themselves, it is impossible to speak. With those who throw themselves away, it is impossible to do anything. To disown in his conversation propriety and righteousness, is what we mean by doing violence to one's self. To say "I am not able to dwell in benevolence or pursue the path of righteousness," is what we mean by throwing one's self away. Benevolence is the tranquil habitation of man, and righteousness is his straight path. Alas for them, who leave the tranquil dwelling empty and do not reside in it, and who abandon the right path and do not pursue it?' |
| | 离娄上: |
孟子曰：“道在尔而求诸远，事在易而求之难。人人亲其亲、长其长而天下平。” |
| Li Lou I: |
Mencius said, 'The path of duty lies in what is near, and men seek for it in what is remote. The work of duty lies in what is easy, and men seek for it in what is difficult. If each man would love his parents and show the due respect to his elders, the whole land would enjoy tranquillity.' |
| | 离娄上: |
孟子曰：“居下位而不获于上，民不可得而治也。获于上有道：不信于友，弗获于上矣；信于友有道：事亲弗悦，弗信于友矣；悦亲有道：反身不诚，不悦于亲矣；诚身有道：不明乎善，不诚其身矣。是故诚者，天之道也；思诚者，人之道也。至诚而不动者，未之有也；不诚，未有能动者也。” |
| Li Lou I: |
Mencius said, 'When those occupying inferior situations do not obtain the confidence of the sovereign, they cannot succeed in governing the people. There is a way to obtain the confidence of the sovereign: if one is not trusted by his friends, he will not obtain the confidence of his sovereign. There is a way of being trusted by one's friends: if one do not serve his parents so as to make them pleased, he will not be trusted by his friends. There is a way to make one's parents pleased: if one, on turning his thoughts inwards, finds a want of sincerity, he will not give pleasure to his parents. There is a way to the attainment of sincerity in one's self: if a man do not understand what is good, he will not attain sincerity in himself. Therefore, sincerity is the way of Heaven. To think how to be sincere is the way of man. Never has there been one possessed of complete sincerity, who did not move others. Never has there been one who had not sincerity who was able to move others.' |
| | 离娄上: |
孟子曰：“伯夷辟纣，居北海之滨，闻文王作，兴曰：‘盍归乎来！吾闻西伯善养老者。’太公辟纣，居东海之滨，闻文王作，兴曰：‘盍归乎来！吾闻西伯善养老者。’二老者，天下之大老也，而归之，是天下之父归之也。天下之父归之，其子焉往？诸侯有行文王之政者，七年之内，必为政于天下矣。” |
| Li Lou I: |
Mencius said, 'Bo Yi, that he might avoid Zhou, was dwelling on the coast of the northern sea. When he heard of the rise of king Wen, he roused himself, and said, "Why should I not go and follow him? I have heard that the chief of the West knows well how to nourish the old." Tai Gong, that he might avoid Zhou, was dwelling on the coast of the eastern sea. When he heard of the rise of king Wen, he roused himself, and said, "Why should I not go and follow him? I have heard that the chief of the West knows well how to nourish the old." Those two old men were the greatest old men of the kingdom. When they came to follow king Wen, it was the fathers of the kingdom coming to follow him. When the fathers of the kingdom joined him, how could the sons go to any other? Were any of the princes to practise the government of king Wen, within seven years he would be sure to be giving laws to the kingdom.' |
| | 离娄上: |
孟子曰：“求也为季氏宰，无能改于其德，而赋粟倍他日。孔子曰：‘求非我徒也，小子鸣鼓而攻之可也。’由此观之，君不行仁政而富之，皆弃于孔子者也。况于为之强战？争地以战，杀人盈野；争城以战，杀人盈城。此所谓率土地而食人肉，罪不容于死。故善战者服上刑，连诸侯者次之，辟草莱、任土地者次之。” |
| Li Lou I: |
Mencius said, 'Qiu acted as chief officer to the head of the Ji family, whose evil ways he was unable to change, while he exacted from the people double the grain formerly paid. Confucius said, "He is no disciple of mine. Little children, beat the drum and assail him." Looking at the subject from this case, we perceive that when a prince was not practising benevolent government, all his ministers who enriched him were rejected by Confucius - how much more would he have rejected those who are vehement to fight for their prince! When contentions about territory are the ground on which they fight, they slaughter men till the fields are filled with them. When some struggle for a city is the ground on which they fight, they slaughter men till the city is filled with them. This is what is called "leading on the land to devour human flesh." Death is not enough for such a crime. Therefore, those who are skilful to fight should suffer the highest punishment. Next to them should be punished those who unite some princes in leagues against others; and next to them, those who take in grassy commons, imposing the cultivation of the ground on the people.' |
| | 离娄上: |
孟子曰：“存乎人者，莫良于眸子。眸子不能掩其恶。胸中正，则眸子了焉；胸中不正，则眸子眊焉。听其言也，观其眸子，人焉廋哉？” |
| Li Lou I: |
Mencius said, 'Of all the parts of a man's body there is none more excellent than the pupil of the eye. The pupil cannot be used to hide a man's wickedness. If within the breast all be correct, the pupil is bright. If within the breast all be not correct, the pupil is dull. Listen to a man's words and look at the pupil of his eye. How can a man conceal his character?' |
| | 离娄上: |
孟子曰：“恭者不侮人，俭者不夺人。侮夺人之君，惟恐不顺焉，恶得为恭俭？恭俭岂可以声音笑貌为哉？” |
| Li Lou I: |
Mencius said, 'The respectful do not despise others. The economical do not plunder others. The prince who treats men with despite and plunders them, is only afraid that they may not prove obedient to him - how can he be regarded as respectful or economical? How can respectfulness and economy be made out of tones of the voice, and a smiling manner?' |
| | 离娄上: |
淳于髡曰：“男女授受不亲，礼与？” |
| Li Lou I: |
Chun Yu Kun said, 'Is it the rule that males and females shall not allow their hands to touch in giving or receiving anything?' |
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孟子曰：“礼也。” |
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Mencius replied, 'It is the rule.' |
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曰：“嫂溺则援之以手乎？” |
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Kun asked, 'If a man's sister-in-law be drowning, shall he rescue her with his hand?' |
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曰：“嫂溺不援，是豺狼也。男女授受不亲，礼也；嫂溺援之以手者，权也。” |
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Mencius said, 'He who would not so rescue the drowning woman is a wolf. For males and females not to allow their hands to touch in giving and receiving is the general rule; when a sister-in-law is drowning, to rescue her with the hand is a peculiar exigency.' |
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曰：“今天下溺矣，夫子之不援，何也？” |
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Kun said, 'The whole kingdom is drowning. How strange it is that you will not rescue it!' |
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曰：“天下溺，援之以道；嫂溺，援之以手。子欲手援天下乎？” |
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Mencius answered, 'A drowning kingdom must be rescued with right principles, as a drowning sister-in-law has to be rescued with the hand. Do you wish me to rescue the kingdom with my hand?' |
| | 离娄上: |
公孙丑曰：“君子之不教子，何也？” |
| Li Lou I: |
Gong Sun Chou said, 'Why is it that the superior man does not himself teach his son?' |
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孟子曰：“势不行也。教者必以正；以正不行，继之以怒；继之以怒，则反夷矣。‘夫子教我以正，夫子未出于正也。’则是父子相夷也。父子相夷，则恶矣。古者易子而教之。父子之间不责善。责善则离，离则不祥莫大焉。” |
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Mencius replied, 'The circumstances of the case forbid its being done. The teacher must inculcate what is correct. When he inculcates what is correct, and his lessons are not practised, he follows them up with being angry. When he follows them up with being angry, then, contrary to what should be, he is offended with his son. At the same time, the pupil says, 'My master inculcates on me what is correct, and he himself does not proceed in a correct path." The result of this is, that father and son are offended with each other. When father and son come to be offended with each other, the case is evil. The ancients exchanged sons, and one taught the son of another. Between father and son, there should be no reproving admonitions to what is good. Such reproofs lead to alienation, and than alienation there is nothing more inauspicious.' |
| | 离娄上: |
孟子曰：“事孰为大？事亲为大；守孰为大？守身为大。不失其身而能事其亲者，吾闻之矣；失其身而能事其亲者，吾未之闻也。孰不为事？事亲，事之本也；孰不为守？守身，守之本也。曾子养曾皙，必有酒肉。将彻，必请所与。问有馀，必曰‘有’。曾皙死，曾元养曾子，必有酒肉。将彻，不请所与。问有馀，曰‘亡矣’。将以复进也。此所谓养口体者也。若曾子，则可谓养志也。事亲若曾子者，可也。” |
| Li Lou I: |
Mencius said, 'Of services, which is the greatest? The service of parents is the greatest. Of charges, which is the greatest ? The charge of one's self is the greatest. That those who do not fail to keep themselves are able to serve their parents is what I have heard. But I have never heard of any, who, having failed to keep themselves, were able notwithstanding to serve their parents. There are many services, but the service of parents is the root of all others. There are many charges, but the charge of one's self is the root of all others. The philosopher Zeng, in nourishing Zeng Xi, was always sure to have wine and flesh provided. And when they were being removed, he would ask respectfully to whom he should give what was left. If his father asked whether there was anything left, he was sure to say, "There is." After the death of Zeng Xi, when Zeng Yuan came to nourish Zengzi, he was always sure to have wine and flesh provided. But when the things were being removed, he did not ask to whom he should give what was left, and if his father asked whether there was anything left, he would answer "No;" - intending to bring them in again. This was what is called "nourishing the mouth and body." We may call Zengzi's practice "nourishing the will." To serve one's parents as Zengzi served his, may be accepted as flial piety.' |
| | 离娄上: |
孟子曰：“人不足与适也，政不足间也。惟大人为能格君心之非。君仁莫不仁，君义莫不义，君正莫不正。一正君而国定矣。” |
| Li Lou I: |
Mencius said, 'It is not enough to remonstrate with a sovereign on account of the mal-employment of ministers, nor to blame errors of government. It is only the great man who can rectify what is wrong in the sovereign's mind. Let the prince be benevolent, and all his acts will be benevolent. Let the prince be righteous, and all his acts will be righteous. Let the prince be correct, and everything will be correct. Once rectify the ruler, and the kingdom will be firmly settled.' |
| | 离娄上: |
孟子曰：“有不虞之誉，有求全之毁。” |
| Li Lou I: |
Mencius said, 'There are cases of praise which could not be expected, and of reproach when the parties have been seeking to be perfect.' |
| | 离娄上: |
孟子曰：“人之易其言也，无责耳矣。” |
| Li Lou I: |
Mencius said, 'Men's being ready with their tongues arises simply from their not having been reproved.' |
| | 离娄上: |
孟子曰：“人之患在好为人师。” |
| Li Lou I: |
Mencius said, 'The evil of men is that they like to be teachers of others.' |
| | 离娄上: |
乐正子从于子敖之齐。乐正子见孟子。孟子曰：“子亦来见我乎？”曰：“先生何为出此言也？”曰：“子来几日矣？”曰：“昔昔。”曰：“昔昔，则我出此言也，不亦宜乎？”曰：“舍馆未定。”曰：“子闻之也，舍馆定，然后求见长者乎？”曰：“克有罪。” |
| Li Lou I: |
The disciple Yue Zheng went in the train of Zi Ao to Qi. He came to see Mencius, who said to him, 'Are you also come to see me?' Yue Zheng replied, 'Master, why do you speak such words?' 'How many days have you been here?' asked Mencius. 'I came yesterday.' 'Yesterday! Is it not with reason then that I thus speak?' 'My lodging-house was not arranged.' 'Have you heard that a scholar's lodging-house must be arranged before he visit his elder?' Yue Zheng said, 'I have done wrong.' |
| | 离娄上: |
孟子谓乐正子曰：“子之从于子敖来，徒餔啜也。我不意子学古之道，而以餔啜也。” |
| Li Lou I: |
Mencius, addressing the disciple Yue Zheng, said to him, 'Your coming here in the train of Zi Ao was only because of the food and the drink. I could not have thought that you, having learned the doctrine of the ancients, would have acted with a view to eating and drinking.' |
| | 离娄上: |
孟子曰：“不孝有三，无后为大。舜不告而娶，为无后也，君子以为犹告也。” |
| Li Lou I: |
Mencius said, 'There are three things which are unfilial, and to have no posterity is the greatest of them. Shun married without informing his parents because of this, lest he should have no posterity. Superior men consider that his doing so was the same as if he had informed them.' |
| | 离娄上: |
孟子曰：“仁之实，事亲是也；义之实，从兄是也。智之实，知斯二者弗去是也；礼之实，节文斯二者是也；乐之实，乐斯二者，乐则生矣；生则恶可已也，恶可已，则不知足之蹈之、手之舞之。” |
| Li Lou I: |
Mencius said, 'The richest fruit of benevolence is this: the service of one's parents. The richest fruit of righteousness is this: the obeying one's elder brothers. The richest fruit of wisdom is this: the knowing those two things, and not departing from them. The richest fruit of propriety is this: the ordering and adorning those two things. The richest fruit of music is this: the rejoicing in those two things. When they are rejoiced in, they grow. Growing, how can they be repressed? When they come to this state that they cannot be repressed, then unconsciously the feet begin to dance and the hands to move.' |
| | 离娄上: |
孟子曰：“天下大悦而将归己。视天下悦而归己，犹草芥也。惟舜为然。不得乎亲，不可以为人；不顺乎亲，不可以为子。舜尽事亲之道而瞽瞍砥豫，瞽瞍砥豫而天下化，瞽瞍砥豫而天下之为父子者定，此之谓大孝。” |
| Li Lou I: |
Mencius said, 'Suppose the case of the whole kingdom turning in great delight to an individual to submit to him. To regard the whole kingdom thus turning to him in great delight but as a bundle of grass - only Shun was capable of this. He considered that if one could not get the hearts of his parents he could not be considered a man, and that if he could not get to an entire accord with his parents, he could not be considered a son. By Shun's completely fulfilling everything by which a parent could be served, Gu Sou was brought to find delight in what was good. When Gu Sou was brought to find that delight, the whole kingdom was transformed. When Gu Sou was brought to find that delight, all fathers and sons in the kingdom were established in their respective duties. This is called great filial piety.' |
| | 离娄下: |
孟子曰：“舜生于诸冯，迁于负夏，卒于鸣条，东夷之人也。文王生于岐周，卒于毕郢，西夷之人也。地之相去也，千有馀里；世之相后也，千有馀岁。得志行乎中国，若合符节。先圣后圣，其揆一也。” |
| Li Lou II: |
Mencius said, 'Shun was born in Zhu Feng, removed to Fu Xia, and died in Ming Tiao - a man near the wild tribes on the east. King Wen was born in Zhou by mount Qi, and died in Bi Ying - a man near the wild tribes on the west. Those regions were distant from one another more than a thousand li, and the age of the one sage was posterior to that of the other more than a thousand years. But when they got their wish, and carried their principles into practice throughout the Middle Kingdom, it was like uniting the two halves of a seal. When we examine those sages, both the earlier and the later, their principles are found to be the same.' |
| | 离娄下: |
子产听郑国之政，以其乘舆济人于溱洧。孟子曰：“惠而不知为政。岁十一月徒杠成，十二月舆梁成，民未病涉也。君子平其政，行辟人可也。焉得人人而济之？故为政者，每人而悦之，日亦不足矣。” |
| Li Lou II: |
When Zi Chan was chief minister of the State of Zheng, he would convey people across the Zhen and Wei in his own carriage. Mencius said, 'It was kind, but showed that he did not understand the practice of government. When in the eleventh month of the year the foot-bridges are completed, and the carriage-bridges in the twelfth month, the people have not the trouble of wading. Let a governor conduct his rule on principles of equal justice, and, when he goes abroad, he may cause people to be removed out of his path. But how can he convey everybody across the rivers? It follows that if a governor will try to please everybody, he will find the days not sufficient for his work.' |
| | 离娄下: |
孟子告齐宣王曰：“君之视臣如手足，则臣视君如腹心；君之视臣如犬马，则臣视君如国人；君之视臣如土芥，则臣视君如寇雠。” |
| Li Lou II: |
Mencius said to the king Xuan of Qi, 'When the prince regards his ministers as his hands and feet, his ministers regard their prince as their belly and heart; when he regards them as his dogs and horses, they regard him as another man; when he regards them as the ground or as grass, they regard him as a robber and an enemy.' |
| | |
王曰：“礼，为旧君有服，何如斯可为服矣？” |
| |
The king said, 'According to the rules of propriety, a minister wears mourning when he has left the service of a prince. How must a prince behave that his old ministers may thus go into mourning?' |
| | |
曰：“谏行言听，膏泽下于民；有故而去，则君使人导之出疆，又先于其所往；去三年不反，然后收其田里。此之谓三有礼焉。如此，则为之服矣。今也为臣。谏则不行，言则不听；膏泽不下于民；有故而去，则君搏执之，又极之于其所往；去之日，遂收其田里。此之谓寇雠。寇雠何服之有？” |
| |
Mencius replied,'The admonitions of a minister having been followed, and his advice listened to, so that blessings have descended on the people, if for some cause he leaves the country, the prince sends an escort to conduct him beyond the boundaries. He also anticipates with recommendatory intimations his arrival in the country to which he is proceeding. When he has been gone three years and does not return, only then at length does he take back his fields and residence. This treatment is what is called a "thrice-repeated display of consideration." When a prince acts thus, mourning will be worn on leaving his service. Now-a-days, the remonstrances of a minister are not followed, and his advice is not listened to, so that no blessings descend on the people. When for any cause he leaves the country, the prince tries to seize him and hold him a prisoner. He also pushes him to extremity in the country to which he has gone, and on the very day of his departure, takes back his fields and residence. This treatment shows him to be what we call "a robber and an enemy." What mourning can be worn for a robber and an enemy?' |
| | 离娄下: |
孟子曰：“无罪而杀士，则大夫可以去；无罪而戮民，则士可以徙。” |
| Li Lou II: |
Mencius said, 'When scholars are put to death without any crime, the great officers may leave the country. When the people are slaughtered without any crime, the scholars may remove.' |
| | 离娄下: |
孟子曰：“君仁莫不仁，君义莫不义。” |
| Li Lou II: |
Mencius said, 'If the sovereign be benevolent, all will be benevolent. If the sovereign be righteous, all will be righteous.' |
| | 离娄下: |
孟子曰：“非礼之礼，非义之义，大人弗为。” |
| Li Lou II: |
Mencius said, 'Acts of propriety which are not really proper, and acts of righteousness which are not really righteous, the great man does not do.' |
| | 离娄下: |
孟子曰：“中也养不中，才也养不才，故人乐有贤父兄也。如中也弃不中，才也弃不才，则贤不肖之相去，其闲不能以寸。” |
| Li Lou II: |
Mencius said, 'Those who keep the Mean, train up those who do not, and those who have abilities, train up those who have not, and hence men rejoice in having fathers and elder brothers who are possessed of virtue and talent. If they who keep the Mean spurn those who do not, and they who have abilities spurn those who have not, then the space between them - those so gifted and the ungifted - will not admit an inch.' |
| | 离娄下: |
孟子曰：“人有不为也，而后可以有为。” |
| Li Lou II: |
Mencius said, 'Men must be decided on what they will NOT do, and then they are able to act with vigour in what they ought to do.' |
| | 离娄下: |
孟子曰：“言人之不善，当如后患何？” |
| Li Lou II: |
Mencius said, 'What future misery have they and ought they to endure, who talk of what is not good in others!' |
| | 离娄下: |
孟子曰：“仲尼不为已甚者。” |
| Li Lou II: |
Mencius said, 'Zhong Ni did not do extraordinary things.' |
| | 离娄下: |
孟子曰：“大人者，言不必信，行不必果，惟义所在。” |
| Li Lou II: |
Mencius said,'The great man does not think beforehand of his words that they may be sincere, nor of his actions that they may be resolute - he simply speaks and does what is right.' |
| | 离娄下: |
孟子曰：“大人者，不失其赤子之心者也。” |
| Li Lou II: |
Mencius said, 'The great man is he who does not lose his child's-heart.' |
| | 离娄下: |
孟子曰：“养生者不足以当大事，惟送死可以当大事。” |
| Li Lou II: |
Mencius said, 'The nourishment of parents when living is not sufficient to be accounted the great thing. It is only in the performing their obsequies when dead that we have what can be considered the great thing.' |
| | 离娄下: |
孟子曰：“君子深造之以道，欲其自得之也。自得之，则居之安；居之安，则资之深；资之深，则取之左右逢其原，故君子欲其自得之也。” |
| Li Lou II: |
Mencius said, 'The superior man makes his advances in what he is learning with deep earnestness and by the proper course, wishing to get hold of it as in himself. Having got hold of it in himself, he abides in it calmly and firmly. Abiding in it calmly and firmly, he reposes a deep reliance on it. Reposing a deep reliance on it, he seizes it on the left and right, meeting everywhere with it as a fountain from which things flow. It is on this account that the superior man wishes to get hold of what he is learning as in himself.' |
| | 离娄下: |
孟子曰：“博学而详说之，将以反说约也。” |
| Li Lou II: |
Mencius said, 'In learning extensively and discussing minutely what is learned, the object of the superior man is that he may be able to go back and set forth in brief what is essential.' |
| | 离娄下: |
孟子曰：“以善服人者，未有能服人者也；以善养人，然后能服天下。天下不心服而王者，未之有也。” |
| Li Lou II: |
Mencius said, 'Never has he who would by his excellence subdue men been able to subdue them. Let a prince seek by his excellence to nourish men, and he will be able to subdue the whole kingdom. It is impossible that any one should become ruler of the people to whom they have not yielded the subjection of the heart.' |
| | 离娄下: |
孟子曰：“言无实不祥。不祥之实，蔽贤者当之。” |
| Li Lou II: |
Mencius said, 'Words which are not true are inauspicious, and the words which are most truly obnoxious to the name of inauspicious, are those which throw into the shade men of talents and virtue.' |
| | 离娄下: |
徐子曰：“仲尼亟称于水，曰：‘水哉，水哉！’何取于水也？” |
| Li Lou II: |
The disciple Xu said, 'Zhong Ni often praised water, saying, "0 water! 0 water!" What did he find in water to praise?' |
| | |
孟子曰：“原泉混混，不舍昼夜。盈科而后进，放乎四海，有本者如是，是之取尔。苟为无本，七八月之闲雨集，沟浍皆盈；其涸也，可立而待也。故声闻过情，君子耻之。” |
| |
Mencius replied, 'There is a spring of water; how it gushes out! It rests not day nor night. It fills up every hole, and then advances, flowing onto the four seas. Such is water having a spring! It was this which he found in it to praise. But suppose that the water has no spring. In the seventh and eighth when the rain falls abundantly, the channels in the fields are all filled, but their being dried up again may be expected in a short time. So a superior man is ashamed of a reputation beyond his merits.' |
| | 离娄下: |
孟子曰：“人之所以异于禽于兽者几希，庶民去之，君子存之。舜明于庶物，察于人伦，由仁义行，非行仁义也。” |
| Li Lou II: |
Mencius said, 'That whereby man differs from the lower animals is but small. The mass of people cast it away, while superior men preserve it. Shun clearly understood the multitude of things, and closely observed the relations of humanity. He walked along the path of benevolence and righteousness; he did not need to pursue benevolence and righteousness.' |
| | 离娄下: |
孟子曰：“禹恶旨酒而好善言。汤执中，立贤无方。文王视民如伤，望道而未之见。武王不泄迩，不忘远。周公思兼三王，以施四事；其有不合者，仰而思之，夜以继日；幸而得之，坐以待旦。” |
| Li Lou II: |
Mencius said, 'Yu hated the pleasant wine, and loved good words. Tang held fast the Mean, and employed men of talents and virtue without regard to where they came from. King Wen looked on the people as he would on a man who was wounded, and he looked towards the right path as if he could not see it. King Wu did not slight the near, and did not forget the distant. The duke of Zhou desired to unite in himself the virtues of those kings, those founders of the three dynasties, that he might display in his practice the four things which they did. If he saw any thing in them not suited to his time, he looked up and thought about it, from daytime into the night, and when he was fortunate enough to master the difficulty, he sat waiting for the morning.' |
| | 离娄下: |
孟子曰：“王者之迹熄而诗亡，诗亡然后春秋作。晋之乘，楚之梼杌，鲁之春秋，一也。其事则齐桓、晋文，其文则史。孔子曰：‘其义则丘窃取之矣。’” |
| Li Lou II: |
Mencius said, 'The traces of sovereign rule were extinguished, and the royal odes ceased to be made. When those odes ceased to be made, then the Chun Qiu was produced. The Sheng of Jin, the Tao Wu of Chu, and the Chun Qiu of Lu were books of the same character. The subject of the Chun Qiu was the affairs of Huan of Qi and Wen of Jin, and its style was the historical. Confucius said, "Its righteous decisions I ventured to make."' |
| | 离娄下: |
孟子曰：“君子之泽五世而斩，小人之泽五世而斩。予未得为孔子徒也，予私淑诸人也。” |
| Li Lou II: |
Mencius said, 'The influence of a sovereign sage terminates in the fifth generation. The influence of a mere sage does the same. Although I could not be a disciple of Confucius himself, I have endeavoured to cultivate my virtue by means of others who were.' |
| | 离娄下: |
孟子曰：“可以取，可以无取，取伤廉；可以与，可以无与，与伤惠；可以死，可以无死，死伤勇。” |
| Li Lou II: |
Mencius said, 'When it appears proper to take a thing, and afterwards not proper, to take it is contrary to moderation. When it appears proper to give a thing and afterwards not proper, to give it is contrary to kindness. When it appears proper to sacrifice one's life, and afterwards not proper, to sacrifice it is contrary to bravery.' |
| | 离娄下: |
逄蒙学射于羿，尽羿之道，思天下惟羿为愈己，于是杀羿。孟子曰：“是亦羿有罪焉。”公明仪曰：“宜若无罪焉。”曰：“薄乎云尔，恶得无罪？郑人使子濯孺子侵卫，卫使庾公之斯追之。子濯孺子曰：‘今日我疾作，不可以执弓，吾死矣夫！’问其仆曰：‘追我者谁也？’其仆曰：‘庾公之斯也。’曰：‘吾生矣。’其仆曰：‘庾公之斯，卫之善射者也，夫子曰“吾生”，何谓也？’曰：‘庾公之斯学射于尹公之他，尹公之他学射于我。夫尹公之他，端人也，其取友必端矣。’庾公之斯至，曰：‘夫子何为不执弓？’曰：‘今日我疾作，不可以执弓。’曰：‘小人学射于尹公之他，尹公之他学射于夫子。我不忍以夫子之道反害夫子。虽然，今日之事，君事也，我不敢废。’抽矢扣轮，去其金，发乘矢而后反。” |
| 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. |
| | 离娄下: |
孟子曰：“西子蒙不洁，则人皆掩鼻而过之。虽有恶人，齐戒沐浴，则可以祀上帝。” |
| Li Lou II: |
Mencius said, 'If the lady Xi had been covered with a filthy head-dress, all people would have stopped their noses in passing her. Though a man may be wicked, yet if he adjust his thoughts, fast, and bathe, he may sacrifice to God.' |
| | 离娄下: |
孟子曰：“天下之言性也，则故而已矣。故者以利为本。所恶于智者，为其凿也。如智者若禹之行水也，则无恶于智矣。禹之行水也，行其所无事也。如智者亦行其所无事，则智亦大矣。天之高也，星辰之远也，苟求其故，千岁之日至，可坐而致也。” |
| Li Lou II: |
Mencius said, 'All who speak about the natures of things, have in fact only their phenomena to reason from, and the value of a phenomenon is in its being natural. What I dislike in your wise men is their boring out their conclusions. If those wise men would only act as Yu did when he conveyed away the waters, there would be nothing to dislike in their wisdom. The manner in which Yu conveyed away the waters was by doing what gave him no trouble. If your wise men would also do that which gave them no trouble, their knowledge would also be great. There is heaven so high; there are the stars so distant. If we have investigated their phenomena, we may, while sitting in our places, go back to the solstice of a thousand years ago.' |
| | 离娄下: |
公行子有子之丧，右师往吊，入门，有进而与右师言者，有就右师之位而与右师言者。孟子不与右师言，右师不悦曰：“诸君子皆与驩言，孟子独不与驩言，是简驩也。” |
| Li Lou II: |
The officer Gong Hang having on hand the funeral of one of his sons, the Master of the Right went to condole with him. When this noble entered the door, some called him to them and spoke with him, and some went to his place and spoke with him. Mencius did not speak with him, so that he was displeased, and said, 'All the gentlemen have spoken with me. There is only Mencius who does not speak to me, thereby slighting me.' |
| | |
孟子闻之，曰：“礼，朝廷不历位而相与言，不逾阶而相揖也。我欲行礼，子敖以我为简，不亦异乎？” |
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Mencius having heard of this remark, said, 'According to the prescribed rules, in the court, individuals may not change their places to speak with one another, nor may they pass from their ranks to bow to one another. I was wishing to observe this rule, and Zi Ao understands it that I was slighting him - is not this strange?' |
| | 离娄下: |
孟子曰：“君子所以异于人者，以其存心也。君子以仁存心，以礼存心。仁者爱人，有礼者敬人。爱人者人恒爱之，敬人者人恒敬之。有人于此，其待我以横逆，则君子必自反也：我必不仁也，必无礼也，此物奚宜至哉？其自反而仁矣，自反而有礼矣，其横逆由是也，君子必自反也：我必不忠。自反而忠矣，其横逆由是也，君子曰：‘此亦妄人也已矣。如此则与禽兽奚择哉？于禽兽又何难焉？’是故君子有终身之忧，无一朝之患也。乃若所忧则有之：舜人也，我亦人也。舜为法于天下，可传于后世，我由未免为乡人也，是则可忧也。忧之如何？如舜而已矣。若夫君子所患则亡矣。非仁无为也，非礼无行也。如有一朝之患，则君子不患矣。” |
| Li Lou II: |
Mencius said, 'That whereby the superior man is distinguished from other men is what he preserves in his heart - namely, benevolence and propriety. The benevolent man loves others. The man of propriety shows respect to others. He who loves others is constantly loved by them. He who respects others is constantly respected by them. Here is a man, who treats me in a perverse and unreasonable manner. The superior man in such a case will turn round upon himself, "I must have been wanting in benevolence; I must have been wanting in propriety - how should this have happened to me?" He examines himself, and is specially benevolent. He turns round upon himself, and is specially observant of propriety. The perversity and unreasonableness of the other, however, are still the same. The superior man will again turn round on himself, "I must have been failing to do my utmost." He turns round upon himself, and proceeds to do his utmost, but still the perversity and unreasonableness of the other are repeated. On this the superior man says, "This is a man utterly lost indeed! Since he conducts himself so, what is there to choose between him and a brute? Why should I go to contend with a brute?" Thus it is that the superior man has a life-long anxiety and not one morning's calamity. As to what is matter of anxiety to him, that indeed be has. He says, "Shun was a man, and I also am a man. But Shun became an example to all the kingdom, and his conduct was worthy to be handed down to after ages, while I am nothing better than a villager." This indeed is the proper matter of anxiety to him. And in what way is he anxious about it? Just that he maybe like Shun: then only will he stop. As to what the superior man would feel to be a calamity, there is no such thing. He does nothing which is not according to propriety. If there should befall him one morning's calamity, the superior man does not account it a calamity.' |
| | 离娄下: |
禹、稷当平世，三过其门而不入，孔子贤之。颜子当乱世，居于陋巷。一箪食，一瓢饮。人不堪其忧，颜子不改其乐，孔子贤之。孟子曰：“禹、稷、颜回同道。禹思天下有溺者，由己溺之也；稷思天下有饥者，由己饥之也，是以如是其急也。禹、稷、颜子易地则皆然。今有同室之人鬬者，救之，虽被发缨冠而救之，可也。乡邻有鬬者，被发缨冠而往救之，则惑也，虽闭户可也。” |
| Li Lou II: |
Yu and Ji, in an age when the world was being brought back to order, thrice passed their doors without entering them. Confucius praised them. The disciple Yan, in an age of disorder, dwelt in a mean narrow lane, having his single bamboo-cup of rice, and his single gourd-dish of water; other men could not have endured the distress, but he did not allow his joy to be affected by it. Confucius praised him. Mencius said, 'Yu, Ji, and Yan Hui agreed in the principle of their conduct. Yu thought that if any one in the kingdom were drowned, it was as if he drowned him. Ji thought that if any one in the kingdom suffered hunger, it was as if he famished him. It was on this account that they were so earnest. If Yu and Ji, and Yanzi, had exchanged places, each would have done what the other did. Here now in the same apartment with you are people fighting - you ought to part them. Though you part them with your cap simply tied over your unbound hair, your conduct will be allowable. If the fighting be only in the village or neighbourhood, if you go to put an end to it with your cap tied over your hair unbound, you will be in error. Although you should shut your door in such a case, your conduct would be allowable.' |
| | 离娄下: |
公都子曰：“匡章，通国皆称不孝焉。夫子与之游，又从而礼貌之，敢问何也？” |
| Li Lou II: |
The disciple Gong Du said, 'Throughout the whole kingdom everybody pronounces Kuang Zhang unfilial. But you, Master, keep company with him, and moreover treat him with politeness. I venture to ask why you do so.' |
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孟子曰：“世俗所谓不孝者五：惰其四支，不顾父母之养，一不孝也；博弈好饮酒，不顾父母之养，二不孝也；好货财，私妻子，不顾父母之养，三不孝也；从耳目之欲，以为父母戮，四不孝也；好勇斗很，以危父母，五不孝也。章子有一于是乎？夫章子，子父责善而不相遇也。责善，朋友之道也；父子责善，贼恩之大者。夫章子，岂不欲有夫妻子母之属哉？为得罪于父，不得近。出妻屏子，终身不养焉。其设心以为不若是，是则罪之大者，是则章子已矣。 |
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Mencius replied, 'There are five things which are pronounced in the common usage of the age to be unfilial. The first is laziness in the use of one's four limbs, without attending to the nourishment of his parents. The second is gambling and chess-playing, and being fond of wine, without attending to the nourishment of his parents. The third is being fond of goods and money, and selfishly attached to his wife and children, without attending to the nourishment of his parents. The fourth is following the desires of one's ears and eyes, so as to bring his parents to disgrace. The fifth is being fond of bravery, fighting and quarrelling so as to endanger his parents. Is Zhang guilty of any one of these things? Now between Zhang and his father there arose disagreement, he, the son, reproving his father, to urge him to what was good. To urge one another to what is good by reproofs is the way of friends. But such urging between father and son is the greatest injury to the kindness, which should prevail between them. Moreover, did not Zhang wish to have in his family the relationships of husband and wife, child and mother? But because he had offended his father, and was not permitted to approach him, he sent away his wife, and drove forth his son, and all his life receives no cherishing attention from them. He settled it in his mind that if he did not act in this way, his would be one of the greatest of crimes. Such and nothing more is the case of Zhang.' |
| | 离娄下: |
曾子居武城，有越寇。或曰：“寇至，盍去诸？”曰：“无寓人于我室，毁伤其薪木。”寇退，则曰：“修我墙屋，我将反。”寇退，曾子反。左右曰：“待先生，如此其忠且敬也。寇至则先去以为民望，寇退则反，殆于不可。”沈犹行曰：“是非汝所知也。昔沈犹有负刍之祸，从先生者七十人，未有与焉。” |
| Li Lou II: |
When the philosopher Zeng dwelt in Wu Cheng, there came a band from Yue to plunder it. Someone said to him, 'The plunderers are coming - why not leave this?' Zeng on this left the city, saying to the man in charge of the house, 'Do not lodge any persons in my house, lest they break and injure the plants and trees.' When the plunderers withdrew, he sent word to him, saying, 'Repair the walls of my house. I am about to return.' When the plunderers retired, the philosopher Zeng returned accordingly. His disciples said, 'Since our master was treated with so much sincerity and respect, for him to be the first to go away on the arrival of the plunderers, so as to be observed by the people, and then to return on their retiring, appears to us to be improper.' Shen You Xing said, 'You do not understand this matter. Formerly, when Shen You was exposed to the outbreak of the grass-carriers, there were seventy disciples in our master's following, and none of them took part in the matter.' |
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子思居于卫，有齐寇。或曰：“寇至，盍去诸？”子思曰：“如伋去，君谁与守？” |
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When Zi Si was living in Wei, there came a band from Qi to plunder. Some one said to him, 'The plunderers are coming - why not leave this?' Zi Si said, 'If I go away, whom will the prince have to guard the State with?' |
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孟子曰：“曾子、子思同道。曾子，师也，父兄也；子思，臣也，微也。曾子、子思易地则皆然。” |
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Mencius said, 'The philosophers Zeng and Zi Si agreed in the principle of their conduct. Zeng was a teacher - in the place of a father or elder brother. Zi Si was a minister - in a meaner place. If the philosophers Zeng and Zi Si had exchanged places the one would have done what the other did.' |
| | 离娄下: |
储子曰：“王使人瞷夫子，果有以异于人乎？” |
| Li Lou II: |
The officer Chu said to Mencius, 'Master, the king sent persons to spy out whether you were really different from other men.' |
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孟子曰：“何以异于人哉？尧舜与人同耳。” |
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Mencius said, 'How should I be different from other men? Yao and Shun were just the same as other men.' |
| | 离娄下: |
齐人有一妻一妾而处室者，其良人出，则必餍酒肉而后反。其妻问所与饮食者，则尽富贵也。其妻告其妾曰：“良人出，则必餍酒肉而后反；问其与饮食者，尽富贵也，而未尝有显者来，吾将瞷良人之所之也。” |
| Li Lou II: |
A man of Qi had a wife and a concubine, and lived together with them in his house. When their husband went out, he would get himself well filled with wine and flesh, and then return, and, on his wife's asking him with whom he ate and drank, they were sure to be all wealthy and honourable people. The wife informed the concubine, saying, 'When our good man goes out, he is sure to come back having partaken plentifully of wine and flesh. I asked with whom he ate and drank, and they are all, it seems, wealthy and honourable people. And yet no people of distinction ever come here. I will spy out where our good man goes.' |
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蚤起，施从良人之所之，遍国中无与立谈者。卒之东郭墦闲，之祭者，乞其馀；不足，又顾而之他，此其为餍足之道也。其妻归，告其妾曰：“良人者，所仰望而终身也。今若此。”与其妾讪其良人，而相泣于中庭。而良人未之知也，施施从外来，骄其妻妾。 |
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Accordingly, she got up early in the morning, and privately followed wherever her husband went. Throughout the whole city, there was no one who stood or talked with him. At last, he came to those who were sacrificing among the tombs beyond the outer wall on the east, and begged what they had over. Not being satisfied, he looked about, and went to another party - and this was the way in which he got himself satiated. His wife returned, and informed the concubine, saying, 'It was to our husband that we looked up in hopeful contemplation, with whom our lot is cast for life - and now these are his ways!' On this, along with the concubine she reviled their husband, and they wept together in the middle hall. In the meantime the husband, knowing nothing of all this, came in with a jaunty air, carrying himself proudly to his wife and concubine. |
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由君子观之，则人之所以求富贵利达者，其妻妾不羞也，而不相泣者，几希矣。 |
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In the view of a superior man, as to the ways by which men seek for riches, honours, gain, and advancement, there are few of their wives and concubines who would not be ashamed and weep together on account of them. |
