| | 萬章上: |
萬章問曰：「舜往于田，號泣于旻天，何為其號泣也？」 |
| Wan Zhang I: |
Wan Zhang asked Mencius, saying, 'When Shun went into the fields, he cried out and wept towards the pitying heavens. Why did he cry out and weep?' |
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孟子曰：「怨慕也。」 |
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Mencius replied, 'He was dissatisfied, and full of earnest desire.' |
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萬章曰：「父母愛之，喜而不忘；父母惡之，勞而不怨。然則舜怨乎？」 |
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Wan Zhang said, 'When his parents love him, a son rejoices and forgets them not. When his parents hate him, though they punish him, he does not murmur. Was Shun then murmuring against his parents?' |
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曰：「長息問於公明高曰：『舜往于田，則吾既得聞命矣；號泣于旻天，于父母，則吾不知也。』公明高曰：『是非爾所知也。』夫公明高以孝子之心，為不若是恝，我竭力耕田，共為子職而已矣，父母之不我愛，於我何哉？帝使其子九男二女，百官牛羊倉廩備，以事舜於畎畝之中。天下之士多就之者，帝將胥天下而遷之焉。為不順於父母，如窮人無所歸。天下之士悅之，人之所欲也，而不足以解憂；好色，人之所欲，妻帝之二女，而不足以解憂；富，人之所欲，富有天下，而不足以解憂；貴，人之所欲，貴為天子，而不足以解憂。人悅之、好色、富貴，無足以解憂者，惟順於父母，可以解憂。人少，則慕父母；知好色，則慕少艾；有妻子，則慕妻子；仕則慕君，不得於君則熱中。大孝終身慕父母。五十而慕者，予於大舜見之矣。」 |
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Mencius answered, 'Chang Xi asked Gong Ming Gao, saying, "As to Shun's going into the fields, I have received your instructions, but I do not know about his weeping and crying out to the pitying heavens and to his parents." Gong Ming Gao answered him, "You do not understand that matter." Now, Gong Ming Gao supposed that the heart of the filial son could not be so free of sorrow. Shun would say, "I exert my strength to cultivate the fields, but I am thereby only discharging my office as a son. What can there be in me that my parents do not love me?" The Di caused his own children, nine sons and two daughters, the various officers, oxen and sheep, storehouses and granaries, all to be prepared, to serve Shun amid the channelled fields. Of the scholars of the kingdom there were multitudes who flocked to him. The sovereign designed that Shun should superintend the kingdom along with him, and then to transfer it to him entirely. But because his parents were not in accord with him, he felt like a poor man who has nowhere to turn to. To be delighted in by all the scholars of the kingdom, is what men desire, but it was not sufficient to remove the sorrow of Shun. The possession of beauty is what men desire, and Shun had for his wives the two daughters of the Di, but this was not sufficient to remove his sorrow. Riches are what men desire, and the kingdom was the rich property of Shun, but this was not sufficient to remove his sorrow. Honours are what men desire, and Shun had the dignity of being sovereign, but this was not sufficient to remove his sorrow. The reason why the being the object of men's delight, with the possession of beauty, riches, and honours were not sufficient to remove his sorrow, was that it could be removed only by his getting his parents to be in accord with him. The desire of the child is towards his father and mother. When he becomes conscious of the attractions of beauty, his desire is towards young and beautiful women. When he comes to have a wife and children, his desire is towards them. When he obtains office, his desire is towards his sovereign - if he cannot get the regard of his sovereign, he burns within. But the man of great filial piety, to the end of his life, has his desire towards his parents. In the great Shun I see the case of one whose desire at fifty year's was towards them.' |
| | 萬章上: |
萬章問曰：「《》云：『娶妻如之何？必告父母。』信斯言也，宜莫如舜。舜之不告而娶，何也？」 |
| Wan Zhang I: |
Wan Zhang asked Mencius, saying, 'It is said in the Book of Poetry, "In marrying a wife, how ought a man to proceed? He must inform his parents." If the rule be indeed as here expressed, no man ought to have illustrated it so well as Shun. How was it that Shun's marriage took place without his informing his parents?' |
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孟子曰：「告則不得娶。男女居室，人之大倫也。如告，則廢人之大倫，以懟父母，是以不告也。」 |
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Mencius replied, 'If he had informed them, he would not have been able to marry. That male and female should dwell together, is the greatest of human relations. If Shun had informed his parents, he must have made void this greatest of human relations, thereby incurring their resentment. On this account, he did not inform them!' |
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萬章曰：「舜之不告而娶，則吾既得聞命矣；帝之妻舜而不告，何也？」 |
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Wan Zhang said, 'As to Shun's marrying without informing his parents, I have heard your instructions; but how was it that the Di Yao gave him his daughters as wives without informing Shun's parents?' |
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曰：「帝亦知告焉則不得妻也。」 |
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Mencius said, 'The Di also knew that if he informed them, he could not marry his daughters to him.' |
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萬章曰：「父母使舜完廩，捐階，瞽瞍焚廩。使浚井，出，從而揜之。象曰：『謨蓋都君咸我績。牛羊父母，倉廩父母，干戈朕，琴朕，弤朕，二嫂使治朕棲。』象往入舜宮，舜在床琴。象曰：『鬱陶思君爾。』忸怩。舜曰：『惟茲臣庶，汝其于予治。』不識舜不知象之將殺己與？」 |
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Wan Zhang said, 'His parents set Shun to repair a granary, to which, the ladder having been removed, Gu Sou set fire. They also made him dig a well. He got out, but they, not knowing that, proceeded to cover him up. Xiang said, "Of the scheme to cover up the city-forming prince, the merit is all mine. Let my parents have his oxen and sheep. Let them have his storehouses and granaries. His shield and spear shall be mine. His lute shall be mine. His bow shall be mine. His two wives I shall make attend for me to my bed." Xiang then went away into Shun's palace, and there was Shun on his couch playing on his lute. Xiang said, "I am come simply because I was thinking anxiously about you." At the same time, he blushed deeply. Shun said to him, "There are all my officers - do you undertake the government of them for me." I do not know whether Shun was ignorant of Xiang's wishing to kill him.' |
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曰：「奚而不知也？象憂亦憂，象喜亦喜。」 |
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Mencius answered, 'How could he be ignorant of that? But when Xiang was sorrowful, he was also sorrowful; when Xiang was joyful, he was also joyful.' |
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曰：「然則舜偽喜者與？」 |
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Zhang said, 'In that case, then, did not Shun rejoice hypocritically?' |
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曰：「否。昔者有饋生魚於鄭子產，子產使校人畜之池。校人烹之，反命曰：『始舍之圉圉焉，少則洋洋焉，攸然而逝。』子產曰『得其所哉！得其所哉！』校人出，曰：『孰謂子產智？予既烹而食之，曰：得其所哉？得其所哉。』故君子可欺以其方，難罔以非其道。彼以愛兄之道來，故誠信而喜之，奚偽焉？」 |
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Mencius replied, 'No. Formerly, some one sent a present of a live fish to Zi Chan of Zhang. Zi Chan ordered his pond-keeper to keep it in the pond, but that officer cooked it, and reported the execution of his commission, saying, "When I first let it go, it embarrassed. In a little while, it seemed to be somewhat at ease, then it swam away joyfully." Zi Chan observed, "It had got into its element! It had got into its element!" The pond-keeper then went out and said, "Who calls Zi Chan a wise man? After I had cooked and eaten the fish, he says, "It had got into its element! It had got into its element!" Thus a superior man may be imposed on by what seems to be as it ought to be, but he cannot be entrapped by what is contrary to right principle. Xiang came in the way in which the love of his elder brother would have made him come; therefore Shun sincerely believed him, and rejoiced. What hypocrisy was there?' |
| | 萬章上: |
萬章問曰：「象日以殺舜為事，立為天子，則放之，何也？」 |
| Wan Zhang I: |
Wan Zhang said, 'Xiang made it his daily business to slay Shun. When Shun was made sovereign, how was it that he only banished him?' |
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孟子曰：「封之也，或曰放焉。」 |
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Mencius said, 'He raised him to be a prince. Some supposed that it was banishing him?' |
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萬章曰：「舜流共工于幽州，放驩兜于崇山，殺三苗于三危，殛鯀于羽山，四罪而天下咸服，誅不仁也。象至不仁，封之有庳。有庳之人奚罪焉？仁人固如是乎？在他人則誅之，在弟則封之。」 |
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Wan Zhang said, 'Shun banished the superintendent of works to You Zhou; he sent away Huan Dou to the mountain Chong; he slew the prince of San Miao in San Wei; and he imprisoned Gun on the mountain Yu. When the crimes of those four were thus punished, the whole kingdom acquiesced - it was a cutting off of men who were destitute of benevolence. But Xiang was of all men the most destitute of benevolence, and Shun raised him to be the prince of You Bei - of what crimes had the people of You Bei been guilty? Does a benevolent man really act thus? In the case of other men, he cut them off; in the case of his brother, he raised him to be a prince.' |
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曰：「仁人之於弟也，不藏怒焉，不宿怨焉，親愛之而已矣。親之欲其貴也，愛之欲其富也。封之有庳，富貴之也。身為天子，弟為匹夫，可謂親愛之乎？」 |
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Mencius replied, 'A benevolent man does not lay up anger, nor cherish resentment against his brother, but only regards him with affection and love. Regarding him with affection, he wishes him to be honourable: regarding him with love, he wishes him to be rich. The appointment of Xiang to be the prince of You Bei was to enrich and ennoble him. If while Shun himself was sovereign, his brother had been a common man, could he have been said to regard him with affection and love?' |
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「敢問或曰放者，何謂也？」 |
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Wan Zhang said, 'I venture to ask what you mean by saying that some supposed that it was a banishing of Xiang?' |
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曰：「象不得有為於其國，天子使吏治其國，而納其貢稅焉，故謂之放，豈得暴彼民哉？雖然，欲常常而見之，故源源而來。『不及貢，以政接于有庳』，此之謂也。」 |
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Mencius replied, 'Xiang could do nothing in his State. The Son of Heaven appointed an officer to administer its government, and to pay over its revenues to him. This treatment of him led to its being said that he was banished. How indeed could he be allowed the means of oppressing the people? Nevertheless, Shun wished to be continually seeing him, and by this arrangement, he came incessantly to court, as is signified in that expression: "He did not wait for the rendering of tribute, or affairs of government, to receive the prince of You Bei. |
| | 萬章上: |
咸丘蒙問曰：「語云：『盛德之士，君不得而臣，父不得而子。』舜南面而立，堯帥諸侯北面而朝之，瞽瞍亦北面而朝之。舜見瞽瞍，其容有蹙。孔子曰：『於斯時也，天下殆哉，岌岌乎！』不識此語誠然乎哉？」 |
| Wan Zhang I: |
Xian Qiu Meng asked Mencius, saying, 'There is the saying, "A scholar of complete virtue may not be employed as a minister by his sovereign, nor treated as a son by his father. Shun stood with his face to the south, and Yao, at the head of all the princes, appeared before him at court with his face to the north. Gu Sou also did the same. When Shun saw Gu Sou, his countenance became discomposed. Confucius said, At this time, in what a perilous condition was the kingdom! Its state was indeed unsettled." - I do not know whether what is here said really took place.' |
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孟子曰：「否。此非君子之言，齊東野人之語也。堯老而舜攝也。《》曰：『二十有八載，放勳乃徂落，百姓如喪考妣，三年，四海遏密八音。』孔子曰：『天無二日，民無二王。』舜既為天子矣，又帥天下諸侯以為堯三年喪，是二天子矣。」 |
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Mencius replied, 'No. These are not the words of a superior man. They are the sayings of an uncultivated person of the east of Qi. When Yao was old, Shun was associated with him in the government. It is said in the Canon of Yao, "After twenty and eight years, the Highly Meritorious one deceased. The people acted as if they were mourning for a father or mother for three years, and up to the borders of the four seas every sound of music was hushed." Confucius said, "There are not two suns in the sky, nor two sovereigns over the people." Shun having been sovereign, and, moreover, leading on all the princes to observe the three years' mourning for Yao, there would have been in this case two sovereigns.' |
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咸丘蒙曰：「舜之不臣堯，則吾既得聞命矣。《》云：『』而舜既為天子矣，敢問瞽瞍之非臣，如何？」 |
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Xian Qiu Meng said, 'On the point of Shun's not treating Yao as a minister, I have received your instructions. But it is said in the Book of Poetry, Under the whole heaven, Every spot is the sovereign's ground; To the borders of the land, Every individual is the sovereign's minister;" - and Shun had become sovereign. I venture to ask how it was that Gu Sou was not one of his ministers.' |
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曰：「是詩也，非是之謂也；勞於王事，而不得養父母也。曰：『此莫非王事，我獨賢勞也。』故說《》者，不以文害辭，不以辭害志。以意逆志，是為得之。如以辭而已矣，《雲漢》之詩曰：『周餘黎民，靡有孑遺。』信斯言也，是周無遺民也。孝子之至，莫大乎尊親；尊親之至，莫大乎以天下養。為天子父，尊之至也；以天下養，養之至也。《》曰：『永言孝思，孝思維則。』此之謂也。《》曰：『祗載見瞽瞍，夔夔齊栗，瞽瞍亦允若。』是為父不得而子也。」 |
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Mencius answered, 'That ode is not to be understood in that way - it speaks of being laboriously engaged in the sovereign's business, so as not to be able to nourish one's parents, as if the author said, "This is all the sovereign's business, and how is it that I alone am supposed to have ability, and am made to toil in it?" Therefore, those who explain the odes, may not insist on one term so as to do violence to a sentence, nor on a sentence so as to do violence to the general scope. They must try with their thoughts to meet that scope, and then we shall apprehend it. If we simply take single sentences, there is that in the ode called "The Milky Way," - "Of the black-haired people of the remnant of Zhou, There is not half a one left." If it had been really as thus expressed, then not an individual of the people of Zhou was left. Of all which a filial son can attain to, there is nothing greater than his honouring his parents. And of what can be attained to in the honouring one's parents, there is nothing greater than the nourishing them with the whole kingdom. Gu Sou was the father of the sovereign - this was the height of honour. Shun nourished him with the whole kingdom - this was the height of nourishing. In this was verified the sentiment in the Book of Poetry, "Ever cherishing filial thoughts, Those filial thoughts became an example to after ages." It is said in the Book of History, "Reverently performing his duties, he waited on Gu Sou, and was full of veneration and awe. Gu Sou also believed him and conformed to virtue." This is the true case of the scholar of complete virtue not being treated as a son by his father.' |
| | 萬章上: |
萬章曰：「堯以天下與舜，有諸？」 |
| Wan Zhang I: |
Wan Zhang said, 'Was it the case that Yao gave the throne to Shun?' |
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孟子曰：「否。天子不能以天下與人。」 |
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Mencius said, 'No. The sovereign cannot give the throne to another.' |
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「然則舜有天下也，孰與之？」 |
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'Yes - but Shun had the throne. Who gave it to him?' |
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曰：「天與之。」 |
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'Heaven gave it to him,' was the answer. |
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「天與之者，諄諄然命之乎？」 |
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'" Heaven gave it to him:" - did Heaven confer its appointment on him with specific injunctions?' |
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曰：「否。天不言，以行與事示之而已矣。」 |
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Mencius replied, 'No. Heaven does not speak. It simply showed its will by his personal conduct and his conduct of affairs.' |
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曰：「以行與事示之者如之何？」 |
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"It showed its will by his personal conduct and his conduct of affairs" - how was this?' |
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曰：「天子能薦人於天，不能使天與之天下；諸侯能薦人於天子，不能使天子與之諸侯；大夫能薦人於諸侯，不能使諸侯與之大夫。昔者堯薦舜於天而天受之，暴之於民而民受之，故曰：天不言，以行與事示之而已矣。」 |
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Mencius's answer was, 'The sovereign can present a man to Heaven, but he cannot make Heaven give that man the throne. A prince can present a man to the sovereign, but he cannot cause the sovereign to make that man a prince. A great officer can present a man to his prince, but he cannot cause the prince to make that man a great officer. Yao presented Shun to Heaven, and Heaven accepted him. He presented him to the people, and the people accepted him. Therefore I say, "Heaven does not speak. It simply indicated its will by his personal conduct and his conduct of affairs."' |
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曰：「敢問薦之於天而天受之，暴之於民而民受之，如何？」 |
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Zhang said, 'I presume to ask how it was that Yao presented Shun to Heaven, and Heaven accepted him; and that he exhibited him to the people, and the people accepted him.' |
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曰：「使之主祭而百神享之，是天受之；使之主事而事治，百姓安之，是民受之也。天與之，人與之，故曰：天子不能以天下與人。舜相堯二十有八載，非人之所能為也，天也。堯崩，三年之喪畢，舜避堯之子於南河之南。天下諸侯朝覲者，不之堯之子而之舜；訟獄者，不之堯之子而之舜；謳歌者，不謳歌堯之子而謳歌舜，故曰天也。夫然後之中國，踐天子位焉。而居堯之宮，逼堯之子，是篡也，非天與也。《太誓》曰：『天視自我民視，天聽自我民聽』，此之謂也。」 |
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Mencius replied, 'He caused him to preside over the sacrifices, and all the spirits were well pleased with them; thus Heaven accepted him. He caused him to preside over the conduct of affairs, and affairs were well administered, so that the people reposed under him; thus the people accepted him. Heaven gave the throne to him. The people gave it to him. Therefore I said, "The sovereign cannot give the throne to another. Shun assisted Yao in the government for twenty and eight years - this was more than man could have done, and was from Heaven. After the death of Yao, when the three years' mourning was completed, Shun withdrew from the son of Yao to the south of South river. The princes of the kingdom, however, repairing to court, went not to the son of Yao, but they went to Shun. Litigants went not to the son of Yao, but they went to Shun. Singers sang not the son of Yao, but they sang Shun. Therefore I said, "Heaven gave him the throne." It was after these things that he went to the Middle Kingdom, and occupied the seat of the Son of Heaven. If he had, before these things, taken up his residence in the palace of Yao, and had applied pressure to the son of Yao, it would have been an act of usurpation, and not the gift of Heaven. This sentiment is expressed in the words of The Great Declaration: "Heaven sees according as my people see; Heaven hears according as my people hear."' |
| | 萬章上: |
萬章問曰：「人有言：『至於禹而德衰，不傳於賢而傳於子。』有諸？」 |
| Wan Zhang I: |
Wan Zhang asked Mencius, saying, 'People say, "When the disposal of the kingdom came to Yu, his virtue was inferior to that of Yao and Shun, and he transmitted it not to the worthiest but to his son." Was it so?' |
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孟子曰：「否，不然也。天與賢，則與賢；天與子，則與子。昔者舜薦禹於天，十有七年，舜崩。三年之喪畢，禹避舜之子於陽城。天下之民從之，若堯崩之後，不從堯之子而從舜也。禹薦益於天，七年，禹崩。三年之喪畢，益避禹之子於箕山之陰。朝覲訟獄者不之益而之啟，曰：『吾君之子也。』謳歌者不謳歌益而謳歌啟，曰：『吾君之子也。』丹朱之不肖，舜之子亦不肖。舜之相堯，禹之相舜也，歷年多，施澤於民久。啟賢，能敬承繼禹之道。益之相禹也，歷年少，施澤於民未久。舜、禹、益相去久遠，其子之賢不肖，皆天也，非人之所能為也。莫之為而為者，天也；莫之致而至者，命也。匹夫而有天下者，德必若舜禹，而又有天子薦之者，故仲尼不有天下。繼世以有天下，天之所廢，必若桀紂者也，故益、伊尹、周公不有天下。伊尹相湯以王於天下。湯崩，太丁未立，外丙二年，仲壬四年。太甲顛覆湯之典刑，伊尹放之於桐。三年，太甲悔過，自怨自艾，於桐處仁遷義；三年，以聽伊尹之訓己也，復歸于亳。周公之不有天下，猶益之於夏，伊尹之於殷也。孔子曰：『唐虞禪，夏后、殷、周繼，其義一也。』」 |
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Mencius replied, 'No; it was not so. When Heaven gave the kingdom to the worthiest, it was given to the worthiest. When Heaven gave it to the son of the preceding sovereign, it was given to him. Shun presented Yu to Heaven. Seventeen years elapsed, and Shun died. When the three years' mourning was expired, Yu withdrew from the son of Shun to Yang Cheng. The people of the kingdom followed him just as after the death of Yao, instead of following his son, they had followed Shun. Yu presented Yi to Heaven. Seven years elapsed, and Yu died. When the three years' mourning was expired, Yi withdrew from the son of Yu to the north of mount Qi. The princes, repairing to court, went not to Yi, but they went to Qi. Litigants did not go to Yi, but they went to Qi, saying, "He is the son of our sovereign;" the singers did not sing Yi, but they sang Qi, saying, "He is the son of our sovereign. That Dan Zhu was not equal to his father, and Shun's son not equal to his; that Shun assisted Yao, and Yu assisted Shun, for many years, conferring benefits on the people for a long time; that thus the length of time during which Shun, Yu, and Yi assisted in the government was so different; that Qi was able, as a man of talents and virtue, reverently to pursue the same course as Yu; that Yi assisted Yu only for a few years, and had not long conferred benefits on the people; that the periods of service of the three were so different; and that the sons were one superior, and the other superior - all this was from Heaven, and what could not be brought about by man. That which is done without man's doing is from Heaven. That which happens without man's causing is from the ordinance of Heaven. In the case of a private individual obtaining the throne, there must be in him virtue equal to that of Shun or Yu; and moreover there must be the presenting of him to Heaven by the preceding sovereign. It was on this account that Confucius did not obtain the throne. When the kingdom is possessed by natural succession, the sovereign who is displaced by Heaven must be like Jie or Zhou. It was on this account that Yi, Yi Yin, and Zhou Gong did not obtain the throne. Yi Yin assisted Tang so that he became sovereign over the kingdom. After the demise of Tang, Tai Ding having died before he could be appointed sovereign, Wai Bing reigned two years, and Zhong Ren four. Tai Jia was then turning upside down the statutes of Tang, when Yi Yin placed him in Tong for three years. There Tai Jia repented of his errors, was contrite, and reformed himself. In Tong be came to dwell in benevolence and walk in righteousness, during those threee years, listening to the lessons given to him by Yi Yin. Then Yi Yin again returned with him to Bo. Zhou Gong not getting the throne was like the case of Yi and the throne of Xia, or like that of Yi Yin and the throne of Yin. Confucius said, "Tang and Yu resigned the throne to their worthy ministers. The sovereign of Xia and those of Yin and Zhou transmitted it to their sons. The principle of righteousness was the same in all the cases."' |
| | 萬章上: |
萬章問曰：「人有言『伊尹以割烹要湯』有諸？」 |
| Wan Zhang I: |
Wan Zhang asked Mencius, saying, 'People say that Yi Yin sought an introduction to Tang by his knowledge of cookery. Was it so?' |
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孟子曰：「否，不然。伊尹耕於有莘之野，而樂堯舜之道焉。非其義也，非其道也，祿之以天下，弗顧也；繫馬千駟，弗視也。非其義也，非其道也，一介不以與人，一介不以取諸人，湯使人以幣聘之，囂囂然曰：『我何以湯之聘幣為哉？我豈若處畎畝之中，由是以樂堯舜之道哉？』湯三使往聘之，既而幡然改曰：『與我處畎畝之中，由是以樂堯舜之道，吾豈若使是君為堯舜之君哉？吾豈若使是民為堯舜之民哉？吾豈若於吾身親見之哉？天之生此民也，使先知覺後知，使先覺覺後覺也。予，天民之先覺者也；予將以斯道覺斯民也。非予覺之，而誰也？』思天下之民匹夫匹婦有不被堯舜之澤者，若己推而內之溝中。其自任以天下之重如此，故就湯而說之以伐夏救民。吾未聞枉己而正人者也，況辱己以正天下者乎？聖人之行不同也，或遠或近，或去或不去，歸潔其身而已矣。吾聞其以堯舜之道要湯，未聞以割烹也。伊訓曰：『天誅造攻自牧宮，朕載自亳。』」 |
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Mencius replied, 'No, it was not so. Yi Yin was a farmer in the lands of the prince of Xin, delighting in the principles of Yao and Shun. In any matter contrary to the righteousness which they prescribed, or contrary to their principles, though he had been offered the throne, he would not have regarded it; though there had been yoked for him a thousand teams of horses, he would not have looked at them. In any matter contrary to the righteousness which they prescribed, or contrary to their principles, he would neither have given nor taken a single straw. Tang sent persons with presents of silk to entreat him to enter his service. With an air of indifference and self-satisfaction he said, "What can I do with those silks with which Tang invites me? Is it not best for me to abide in the channelled fields, and so delight myself with the principles of Yao and Shun?" Tang thrice sent messengers to invite him. After this, with the Zhange of resolution displayed in his countenance, he spoke in a different style, "Instead of abiding in the channelled fields and thereby delighting myself with the principles of Yao and Shun, had I not better make this prince a prince like Yao or Shun, and this people like the people of Yao or Shun? Had I not better in my own person see these things for myself? "Heaven's plan in the production of mankind is this: that they who are first informed should instruct those who are later in being informed, and they who first apprehend principles should instruct those who are slower to do so. I am one of Heaven's people who have first apprehended; I will take these principles and instruct this people in them. If I do not instruct them, who will do so?" He thought that among all the people of the kingdom, even the private men and women, if there were any who did not enjoy such benefits as Yao and Shun conferred, it was as if he himself pushed them into a ditch. He took upon himself the heavy charge of the kingdom in this way, and therefore he went to Tang, and pressed upon him the subject of attacking Xia and saving the people. I have not heard of one who bent himself, and at the same time made others straight; how much less could one disgrace himself, and thereby rectify the whole kingdom? The actions of the sages have been different. Some have kept remote from court, and some have drawn near to it; some have left their offices, and some have not done so - that to which those different courses all agree is simply the keeping of their persons pure. I have heard that Yi Yin sought an introduction to Tang by the doctrines of Yao and Shun. I have not heard that he did so by his knowledge of cookery. In the "Instructions of Yi," it is said, "Heaven destroying Jie commenced attacking him in the palace of Mu. I commenced in Bo."' |
| | 萬章上: |
萬章問曰：「或謂孔子於衛主癰疽，於齊主侍人瘠環，有諸乎？」 |
| Wan Zhang I: |
Wan Zhang asked Mencius, saying, 'Some say that Confucius, when he was in Wei, lived with the ulcer-doctor, and when he was in Qi, with the attendant, Qi Huan; was it so?' |
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孟子曰：「否，不然也。好事者為之也。於衛主顏讎由。彌子之妻與子路之妻，兄弟也。彌子謂子路曰：『孔子主我，衛卿可得也。』子路以告。孔子曰：『有命。』孔子進以禮，退以義，得之不得曰『有命』。而主癰疽與侍人瘠環，是無義無命也。孔子悅於魯衛，遭宋桓司馬將要而殺之，微服而過宋。是時孔子當阨，主司城貞子，為陳侯周臣。吾聞觀近臣，以其所為主；觀遠臣，以其所主。若孔子主癰疽與侍人瘠環，何以為孔子？」 |
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Mencius replied, 'No; it was not so. Those are the inventions of men fond of strange things. When he was in Wei, he lived with Yan Chou You. The wives of the officer Mi and Zi Lu were sisters, and Mi told Zi Lu, "If Confucius will lodge with me, he may attain to the dignity of a high noble of Wei." Zi Lu informed Confucius of this, and he said, "That is as ordered by Heaven." Confucius went into office according to propriety, and retired from it according to righteousness. In regard to his obtaining office or not obtaining it, he said, "That is as ordered." But if he had lodged with the attendant Qi Huan, that would neither have been according to righteousness, nor any ordering of Heaven. When Confucius, being dissatisfied in Lu and Wei, had left those States, he met with the attempt of Hwan, the Master of the Horse, of Song, to intercept and kill him. He assumed, however, the dress of a common man, and passed by Song. At that time, though he was in circumstances of distress, he lodged with the city-master Chang, who was then a minister of Zhou, the marquis of Chen. I have heard that the characters of ministers about court may be discerned from those whom they entertain, and those of stranger officers, from those with whom they lodge. If Confucius had lodged with the ulcer-doctor, and with the attendant Qi Huan, how could he have been Confucius?' |
| | 萬章上: |
萬章問曰：「或曰：『百里奚自鬻於秦養牲者，五羊之皮，食牛，以要秦穆公。』信乎？」 |
| Wan Zhang I: |
Wan Zhang asked Mencius, 'Some say that Bai Li Xi sold himself to a cattle-keeper of Jin for the skins of five rams, and fed his oxen, in order to find an introduction to the duke Mu of Qin - was this the case?' |
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孟子曰：「否，不然。好事者為之也。百里奚，虞人也。晉人以垂棘之璧與屈產之乘，假道於虞以伐虢。宮之奇諫，百里奚不諫。知虞公之不可諫而去，之秦，年已七十矣，曾不知以食牛干秦穆公之為汙也，可謂智乎？不可諫而不諫，可謂不智乎？知虞公之將亡而先去之，不可謂不智也。時舉於秦，知穆公之可與有行也而相之，可謂不智乎？相秦而顯其君於天下，可傳於後世，不賢而能之乎？自鬻以成其君，鄉黨自好者不為，而謂賢者為之乎？」 |
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Mencius said, 'No; it was not so. This story was invented by men fond of strange things. Bai Li Xi was a man of Yu. The people of Jin, by the inducement of a round piece of jade from Chui Ji, and four horses of the Qu breed, borrowed a passage through Yu to attack Guo. On that occasion, Gong Zhi Qi remonstrated against granting their request, and Bai Li Xi did not remonstrate. When he knew that the duke of Yu was not to be remonstrated with, and, leaving that State, went to Qin, he had reached the age of seventy. If by that time he did not know that it would be a mean thing to seek an introduction to the duke Mu of Qin by feeding oxen, could he be called wise? But not remonstrating where it was of no use to remonstrate, could he be said not to be wise? Knowing that the duke of Yu would be ruined, and leaving him before that event, he cannot be said not to have been wise. Being then advanced in Qin, he knew that the duke Mu was one with whom he would enjoy a field for action, and became minister to him; could he, acting thus, be said not to be wise? Having become chief minister of Qin, he made his prince distinguished throughout the kingdom, and worthy of being handed down to future ages; could he have done this, if he had not been a man of talents and virtue? As to selling himself in order to accomplish all the aims of his prince, even a villager who had a regard for himself would not do such a thing; and shall we say that a man of talents and virtue did it?' |
| | 萬章下: |
孟子曰：「伯夷，目不視惡色，耳不聽惡聲。非其君不事，非其民不使。治則進，亂則退。橫政之所出，橫民之所止，不忍居也。思與鄉人處，如以朝衣朝冠坐於塗炭也。當紂之時，居北海之濱，以待天下之清也。故聞伯夷之風者，頑夫廉，懦夫有立志。 |
| Wan Zhang II: |
Mencius said, 'Bo Yi would not allow his eyes to look on a bad sight, nor his ears to listen to a bad sound. He would not serve a prince whom he did not approve, nor command a people whom he did not esteem. In a time of good government he took office, and on the occurrence of confusion he retired. He could not bear to dwell either in a court from which a lawless government emanated, or among lawless people. He considered his being in the same place with a villager, as if he were to sit amid mud and coals with his court robes and court cap. In the time of Zhou he dwelt on the shores of the North sea, waiting the purification of the kingdom. Therefore when men now hear the character of Bo Yi, the corrupt become pure, and the weak acquire determination. |
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「伊尹曰：『何事非君？何使非民？』治亦進，亂亦進。曰：『天之生斯民也，使先知覺後知，使先覺覺後覺。予，天民之先覺者也；予將以此道覺此民也。』思天下之民匹夫匹婦有不與被堯舜之澤者，若己推而內之溝中，其自任以天下之重也。 |
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'Yi Yin said, "Whom may I not serve? My serving him makes him my sovereign. What people may I not command? My commanding them makes them my people." In a time of good government he took office, and when confusion prevailed, he also took office. He said, "Heaven's plan in the production of mankind is this: that they who are first informed should instruct those who are later in being informed, and they who first apprehend principles should instruct those who are slower in doing so. I am the one of Heaven's people who has first apprehended; I will take these principles and instruct the people in them." He thought that among all the people of the kingdom, even the common men and women, if there were any who did not share in the enjoyment of such benefits as Yao and Shun conferred, it was as if he himself pushed them into a ditch - for he took upon himself the heavy charge of the kingdom. |
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「柳下惠，不羞汙君，不辭小官。進不隱賢，必以其道。遺佚而不怨，阨窮而不憫。與鄉人處，由由然不忍去也。『爾為爾，我為我，雖袒裼裸裎於我側，爾焉能浼我哉？』故聞柳下惠之風者，鄙夫寬，薄夫敦。 |
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'Hui of Liu Xia was not ashamed to serve an impure prince, nor did he think it low to be an inferior officer. When advanced to employment, he did not conceal his virtue, but made it a point to carry out his principles. When dismissed and left without office, he did not murmur. When straitened by poverty, he did not grieve. When thrown into the company of village people, he was quite at ease and could not bear to leave them. He had a saying, "You are you, and I am I. Although you stand by my side with breast and arms bare, or with your body naked, how can you defile me?" Therefore when men now hear the character of Hui of Liu Xia, the mean become generous, and the niggardly become liberal. |
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「孔子之去齊，接淅而行；去魯，曰：『遲遲吾行也。』去父母國之道也。可以速而速，可以久而久，可以處而處，可以仕而仕，孔子也。」 |
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'When Confucius was leaving Qi, he strained off with his hand the water in which his rice was being rinsed, took the rice, and went away. When he left Lu, he said, "I will set out by-and-by" - it was right he should leave the country of his parents in this way. When it was proper to go away quickly, he did so; when it was proper to delay, he did so; when it was proper to keep in retirement, he did so; when it was proper to go into office, he did so - this was Confucius.' |
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孟子曰：「伯夷，聖之清者也；伊尹，聖之任者也；柳下惠，聖之和者也；孔子，聖之時者也。孔子之謂集大成。集大成也者，金聲而玉振之也。金聲也者，始條理也；玉振之也者，終條理也。始條理者，智之事也；終條理者，聖之事也。智，譬則巧也；聖，譬則力也。由射於百步之外也，其至，爾力也；其中，非爾力也。」 |
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Mencius said,'Bo Yi among the sages was the pure one; Yi Yin was the one most inclined to take office; Hui of Liu Xia was the accommodating one; and Confucius was the timeous one. In Confucius we have what is called a complete concert. A complete concert is when the large bell proclaims the commencement of the music, and the ringing stone proclaims its close. The metal sound commences the blended harmony of all the instruments, and the winding up with the stone terminates that blended harmony. The commencing that harmony is the work of wisdom. The terminating it is the work of sageness. As a comparison for wisdom, we may liken it to skill, and as a comparison for sageness, we may liken it to strength - as in the case of shooting at a mark a hundred paces distant. That you reach it is owing to your strength, but that you hit the mark is not owing to your strength.' |
| | 萬章下: |
北宮錡問曰：「周室班爵祿也，如之何？」 |
| Wan Zhang II: |
Bei Gong Qi asked Mencius, saying, 'What was the arrangement of dignities and emoluments determined by the House of Zhou?' |
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孟子曰：「其詳不可得聞也。諸侯惡其害己也，而皆去其籍。然而軻也，嘗聞其略也。天子一位，公一位，侯一位，伯一位，子、男同一位，凡五等也。君一位，卿一位，大夫一位，上士一位，中士一位，下士一位，凡六等。 |
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Mencius replied, 'The particulars of that arrangement cannot be learned, for the princes, disliking them as injurious to themselves, have all made away with the records of them. Still I have learned the general outline of them. The Son of Heaven constituted one dignity; the Gong one; the Hou one; the Bai one; and the Zi and the Nan each one of equal rank - altogether making five degrees of rank. The Ruler again constituted one dignity; the Chief Minister one; the Great Officers one; the Scholars of the First Class one; those of the Middle Class one; and those of the Lowest Class one - altogether making six degrees of dignity. |
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「天子之制，地方千里，公侯皆方百里，伯七十里，子、男五十里，凡四等。不能五十里，不達於天子，附於諸侯，曰附庸。天子之卿受地視侯，大夫受地視伯，元士受地視子、男。 |
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'To the Son of Heaven there was allotted a territory of a thousand li square. A Gong and a Hou had each a hundred li square. A Bai had seventy li, and a Zi and a Nan had each fifty li. The assignments altogether were of four amounts. Where the territory did not amount to fifty li, the chief could not have access himself to the Son of Heaven. His land was attached to some Hou-ship, and was called a Fu Yong. The Chief ministers of the Son of Heaven received an amount of territory equal to that of a Hou; a Great officer received as much as a Bai; and a scholar of the first class as much as a Zi or a Nan. |
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「大國地方百里，君十卿祿，卿祿四大夫，大夫倍上士，上士倍中士，中士倍下士，下士與庶人在官者同祿，祿足以代其耕也。次國地方七十里，君十卿祿，卿祿三大夫，大夫倍上士，上士倍中士，中士倍下士，下士與庶人在官者同祿，祿足以代其耕也。小國地方五十里，君十卿祿，卿祿二大夫，大夫倍上士，上士倍中士，中士倍下士，下士與庶人在官者同祿，祿足以代其耕也。耕者之所獲，一夫百畝。百畝之糞，上農夫食九人，上次食八人，中食七人，中次食六人，下食五人。庶人在官者，其祿以是為差。」 |
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'In a great State, where the territory was a hundred li square, the ruler had ten times as much income as his Chief ministers; a Chief minister four times as much as a Great officer; a Great officer twice as much as a scholar of the first class; a scholar of the first class twice as much as one of the middle; a scholar of the middle class twice as much as one of the lowest; the scholars of the lowest class, and such of the common people as were employed about the government offices, had for their emolument as much as was equal to what they would have made by tilling the fields. In a State of the next order, where the territory was seventy li square, the ruler had ten times as much revenue as his Chief minister; a Chief minister three times as much as a Great officer; a Great officer twice as much as a scholar of the first class; a scholar of the first class twice as much as one of the middle; a scholar of the middle class twice as much as one of the lowest; the scholars of the lowest class, and such of the common people as were employed about the government offices, had for their emolument as much as was equal to what they would have made by tilling the fields. In a small State, where the territory was fifty li square, the ruler had ten times as much revenue as his Chief minister; a Chief minister had twice as much as a Great officer; a Great officer twice as much as a scholar of the highest class; a scholar of the highest class twice as much as one of the middle; a scholar of the middle class twice as much as one of the lowest; scholars of the lowest class, and such of the common people as were employed about the government offices, had the same emolument - as much, namely, as was equal to what they would have made by tilling the fields. As to those who tilled the fields, each husbandman received a hundred mu. When those mu were manured, the best husbandmen of the highest class supported nine individuals, and those ranking next to them supported eight. The best husbandmen of the second class supported seven individuals, and those ranking next to them supported six; while husbandmen of the lowest class only supported five. The salaries of the common people who were employed about the government offices were regulated according to these differences.' |
| | 萬章下: |
萬章問曰：「敢問友。」 |
| Wan Zhang II: |
Wan Chang asked Mencius, saying, 'I venture to ask the principles of friendship.' |
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孟子曰：「不挾長，不挾貴，不挾兄弟而友。友也者，友其德也，不可以有挾也。孟獻子，百乘之家也，有友五人焉：樂正裘、牧仲，其三人，則予忘之矣。獻子之與此五人者友也，無獻子之家者也。此五人者，亦有獻子之家，則不與之友矣。非惟百乘之家為然也。雖小國之君亦有之。費惠公曰：『吾於子思，則師之矣；吾於顏般，則友之矣；王順、長息則事我者也。』非惟小國之君為然也，雖大國之君亦有之。晉平公之於亥唐也，入云則入，坐云則坐，食云則食。雖疏食菜羹，未嘗不飽，蓋不敢不飽也。然終於此而已矣。弗與共天位也，弗與治天職也，弗與食天祿也，士之尊賢者也，非王公之尊賢也。舜尚見帝，帝館甥于貳室，亦饗舜，迭為賓主，是天子而友匹夫也。用下敬上，謂之貴貴；用上敬下，謂之尊賢。貴貴、尊賢，其義一也。」 |
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Mencius replied, 'Friendship should be maintained without any presumption on the ground of one's superior age, or station, or the circumstances of his relatives. Friendship with a man is friendship with his virtue, and does not admit of assumptions of superiority. There was Meng Xian, chief of a family of a hundred chariots. He had five friends, namely, Yue Zheng Qiu, Mu Zhong, and three others whose names I have forgotten. With those five men Xian maintained a friendship, because they thought nothing about his family. If they had thought about his family, he would not have maintained his friendship with them. Not only has the chief of a family of a hundred chariots acted thus. The same thing was exemplified by the sovereign of a small State. The duke Hui of Bi said, "I treat Zi Si as my Teacher, and Yan Ban as my Friend. As to Wang Shun and Chang Xi, they serve me." Not only has the sovereign of a small State acted thus. The same thing has been exemplified by the sovereign of a large State. There was the duke Ping of Jin with Hai Tang - when Tang told him to come into his house, he came; when he told him to be seated, he sat; when he told him to eat, he ate. There might only be coarse rice and soup of vegetables, but he always ate his fill, not daring to do otherwise. Here, however, he stopped, and went no farther. He did not call him to share any of Heaven's places, or to govern any of Heaven's offices, or to partake of any of Heaven's emoluments. His conduct was but a scholar's honouring virtue and talents, not the honouring them proper to a king or a duke. Shun went up to court and saw the sovereign, who lodged him as his son-in-law in the second palace. The sovereign also enjoyed there Shun's hospitality. Alternately he was host and guest. Here was the sovereign maintaining friendship with a private man. Respect shown by inferiors to superiors is called giving to the noble the observance due to rank. Respect shown by superiors to inferiors is called giving honour to talents and virtue. The rightness in each case is the same.' |
| | 萬章下: |
萬章問曰：「敢問交際何心也？」 |
| Wan Zhang II: |
Wan Zhang asked Mencius, saying, 'I venture to ask what feeling of the mind is expressed in the presents of friendship?' |
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孟子曰：「恭也。」 |
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Mencius replied, 'The feeling of respect.' |
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曰：「卻之卻之為不恭，何哉？」 |
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'How is it,' pursued Zhang, 'that the declining a present is accounted disrespectful?' |
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曰：「尊者賜之，曰『其所取之者，義乎，不義乎」，而後受之，以是為不恭，故弗卻也。」 |
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The answer was, 'When one of honourable rank presents a gift, to say in the mind, "Was the way in which he got this righteous or not? I must know this before I can receive it" - this is deemed disrespectful, and therefore presents are not declined.' |
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曰：「請無以辭卻之，以心卻之，曰『其取諸民之不義也』，而以他辭無受，不可乎？」 |
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Wan Zhang asked again, 'When one does not take on him in so many express words to refuse the gift, but having declined it in his heart, saying, "It was taken by him unrighteously from the people," and then assigns some other reason for not receiving it - is not this a proper course?' |
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曰：「其交也以道，其接也以禮，斯孔子受之矣。」 |
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Mencius said, 'When the donor offers it on a ground of reason, and his manner of doing so is according to propriety; in such a case Confucius would have received it.' |
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萬章曰：「今有禦人於國門之外者，其交也以道，其餽也以禮，斯可受禦與？」 |
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Wan Zhang said, 'Here now is one who stops and robs people outside the gates of the city. He offers his gift on a ground of reason, and does so in a manner according to propriety - would the reception of it so acquired by robbery be proper?' |
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曰：「不可。《》曰：『殺越人于貨，閔不畏死，凡民罔不譈。』是不待教而誅者也。殷受夏，周受殷，所不辭也。於今為烈，如之何其受之？」 |
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Mencius replied, 'It would not be proper. In "The Announcement to Kang" it is said, "When men kill others, and roll over their bodies to take their property, being reckless and fearless of death, among all the people there are none but detest them" - thus, such characters are to be put to death, without waiting to give them warning. Yin received this rule from Xia and Zhou received it from Yin. It cannot be questioned, and to the present day is clearly acknowledged. How can the grift of a robber be received?' |
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曰：「今之諸侯取之於民也，猶禦也。苟善其禮際矣，斯君子受之，敢問何說也？」 |
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Zhang said, 'The princes of the present day take from their people just as a robber despoils his victim. Yet if they put a good face of propriety on their gifts, then the superior man receives them. I venture to ask how you explain this.' |
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曰：「子以為有王者作，將比今之諸侯而誅之乎？其教之不改而後誅之乎？夫謂非其有而取之者盜也，充類至義之盡也。孔子之仕於魯也，魯人獵較，孔子亦獵較。獵較猶可，而況受其賜乎？」 |
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Mencius answered, 'Do you think that, if there should arise a truly royal sovereign, he would collect the princes of the present day, and put them all to death? Or would he admonish them, and then, on their not changing their ways, put them to death? Indeed, to call every one who takes what does not properly belong to him a robber, is pushing a point of resemblance to the utmost, and insisting on the most refined idea of righteousness. When Confucius was in office in Lu, the people struggled together for the game taken in hunting, and he also did the same. If that struggling for the captured game was proper, how much more may the gifts of the princes be received!' |
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曰：「然則孔子之仕也，非事道與？」 |
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Zhang urged, 'Then are we to suppose that when Confucius held office, it was not with the view to carry his doctrines into practice?' |
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曰：「事道也。」 |
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'It was with that view,' Mencius replied, |
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「事道奚獵較也？」 |
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And Zhang rejoined, 'If the practice of his doctrines was his business, what had he to do with that struggling for the captured game?' |
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曰：「孔子先簿正祭器，不以四方之食供簿正。」 |
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Mencius said, 'Confucius first rectified his vessels of sacrifice according to the registers, and did not fill them so rectified with food gathered from every quarter.' |
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曰：「奚不去也？」 |
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'But why did he not go away?' |
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曰：「為之兆也。兆足以行矣，而不行，而後去，是以未嘗有所終三年淹也。孔子有見行可之仕，有際可之仕，有公養之仕也。於季桓子，見行可之仕也；於衛靈公，際可之仕也；於衛孝公，公養之仕也。」 |
| |
'He wished to make a trial of carrying his doctrines into practice. When that trial was sufficient to show that they could be practised and they were still not practised, then he went away, and thus it was that he never completed in any State a residence of three years. Confucius took office when he saw that the practice of his doctrines was likely; he took office when his reception was proper; he took office when he was supported by the State. In the case of his relation to Qi Huan, he took office, seeing that the practice of his doctrines was likely. With the duke Ling of Wei he took office, because his reception was proper. With the duke Xiao of Wei he took office, because he was maintained by the State.' |
| | 萬章下: |
孟子曰：「仕非為貧也，而有時乎為貧；娶妻非為養也，而有時乎為養。為貧者，辭尊居卑，辭富居貧。辭尊居卑，辭富居貧，惡乎宜乎？抱關擊柝。孔子嘗為委吏矣，曰『會計當而已矣』。嘗為乘田矣，曰『牛羊茁壯，長而已矣』。位卑而言高，罪也；立乎人之本朝，而道不行，恥也」 |
| Wan Zhang II: |
Mencius said, 'Office is not sought on account of poverty, yet there are times when one seeks office on that account. Marriage is not entered into for the sake of being attended to by the wife, yet there are times when one marries on that account. He who takes office on account of his poverty must decline an honourable situation and occupy a low one; he must decline riches and prefer to be poor. What office will be in harmony with this declining an honourable situation and occupying a low one, this declining riches and preferring to be poor? Such an one as that of guarding the gates, or beating the watchman's stick. Confucius was once keeper of stores, and he then said, "My calculations must be all right. That is all I have to care about." He was once in charge of the public fields, and he then said, "The oxen and sheep must be fat and strong, and superior. That is all I have to care about." When one is in a low situation, to speak of high matters is a crime. When a scholar stands in a prince's court, and his principles are not carried into practice, it is a shame to him.' |
| | 萬章下: |
萬章曰：「士之不託諸侯，何也？」 |
| Wan Zhang II: |
Wan Zhang said, 'What is the reason that a scholar does not accept a stated support from a prince?' |
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孟子曰：「不敢也。諸侯失國，而後託於諸侯，禮也；士之託於諸侯，非禮也。」 |
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Mencius replied, 'He does not presume to do so. When a prince loses his State, and then accepts a stated support from another prince, this is in accordance with propriety. But for a scholar to accept such support from any of the princes is not in accordance with propriety.' |
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萬章曰：「君餽之粟，則受之乎？」 |
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Wan Zhang said, 'If the prince send him a present of grain, for instance, does he accept it?' |
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曰：「受之。」 |
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'He accepts it,' answered Mencius. |
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「受之何義也？」 |
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'On what principle of righteousness does he accept it?' |
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曰：「君之於氓也，固周之。」 |
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'Why, the prince ought to assist the people in their necessities.' |
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曰：「周之則受，賜之則不受，何也？」 |
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Zhang pursued, 'Why is it that the scholar will thus accept the prince's help, but will not accept his pay?' |
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曰：「不敢也。」 |
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The answer was, 'He does not presume to do so.' |
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曰：「敢問其不敢何也？」 |
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'I venture to ask why he does not presume to do so.' |
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曰：「抱關擊柝者，皆有常職以食於上。無常職而賜於上者，以為不恭也。」 |
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'Even the keepers of the gates, with their watchmen's sticks, have their regular offices for which they can take their support from the prince. He who without a regular office should receive the pay of the prince must be deemed disrespectful.' |
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曰：「君餽之，則受之，不識可常繼乎？」 |
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Zhang asked, 'If the prince sends a scholar a present, he accepts it; I do not know whether this present may be constantly repeated.' |
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曰：「繆公之於子思也，亟問，亟餽鼎肉。子思不悅。於卒也，摽使者出諸大門之外，北面稽首再拜而不受。曰：『今而後知君之犬馬畜伋。』蓋自是臺無餽也。悅賢不能舉，又不能養也，可謂悅賢乎？」 |
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Mencius answered, 'There was the conduct of the duke Mu to Zi Si. He made frequent inquiries after Zi Si's health, and sent him frequent presents of cooked meat. Zi Si was displeased; and at length, having motioned to the messenger to go outside the great door, he bowed his head to the ground with his face to the north, did obeisance twice, and declined the gift, saying, "From this time forth I shall know that the prince supports me as a dog or a horse." And so from that time a servant was no more sent with the presents. When a prince professes to be pleased with a man of talents and virtue, and can neither promote him to office, nor support him in the proper way, can he be said to be pleased with him?' |
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曰：「敢問國君欲養君子，如何斯可謂養矣？」 |
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Zhang said, 'I venture to ask how the sovereign of a State, when he wishes to support a superior man, must proceed, that he may be said to do so in the proper way?' |
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曰：「以君命將之，再拜稽首而受。其後廩人繼粟，庖人繼肉，不以君命將之。子思以為鼎肉，使己僕僕爾亟拜也，非養君子之道也。堯之於舜也，使其子九男事之，二女女焉，百官牛羊倉廩備，以養舜於畎畝之中，後舉而加諸上位。故曰：王公之尊賢者也。」 |
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Mencius answered, 'At first, the present must be offered with the prince's commission, and the scholar, making obeisance twice with his head bowed to the ground, will receive it. But after this the storekeeper will continue to send grain, and the master of the kitchen to send meat, presenting it as if without the prince's express commission. Zi Si considered that the meat from the prince's caldron, giving him the annoyance of constantly doing obeisance, was not the way to support a superior man. There was Yao's conduct to Shun: He caused his nine sons to serve him, and gave him his two daughters in marriage; he caused the various officers, oxen and sheep, storehouses and granaries, all to be prepared to support Shun amid the channelled fields, and then he raised him to the most exalted situation. From this we have the expression, "The honouring of virtue and talents proper to a king or a duke."' |
| | 萬章下: |
萬章曰：「敢問不見諸侯，何義也？」 |
| Wan Zhang II: |
Wan Zhang said, 'I venture to ask what principle of righteousness is involved in a scholar's not going to see the princes?' |
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孟子曰：「在國曰市井之臣，在野曰草莽之臣，皆謂庶人。庶人不傳質為臣，不敢見於諸侯，禮也。」 |
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Mencius replied, 'A scholar residing in the city is called "a minister of the market-place and well," and one residing in the country is called "a minister of the grass and plants." In both cases he is a common man, and it is the rule of propriety that common men, who have not presented the introductory present and become ministers, should not presume to have interviews with the prince.' |
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萬章曰：「庶人，召之役，則往役；君欲見之，召之，則不往見之，何也？」 |
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Wan Zhang said, 'If a common man is called to perform any service, he goes and performs it; how is it that a scholar, when the prince, wishing to see him, calls him to his presence, refuses to go?' |
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曰：「往役，義也；往見，不義也。且君之欲見之也，何為也哉？」 |
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Mencius replied, 'It is right to go and perform the service; it would not be right to go and see the prince. And,' added Mencius, 'on what account is it that the prince wishes to see the scholar?' |
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曰：「為其多聞也，為其賢也。」 |
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'Because of his extensive information, or because of his talents and virtue,' was the reply. |
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曰：「為其多聞也，則天子不召師，而況諸侯乎？為其賢也，則吾未聞欲見賢而召之也。繆公亟見於子思，曰：『古千乘之國以友士，何如？』子思不悅，曰：『古之人有言：曰事之云乎，豈曰友之云乎？』子思之不悅也，豈不曰：『以位，則子，君也；我，臣也。何敢與君友也？以德，則子事我者也。奚可以與我友？』千乘之君求與之友，而不可得也，而況可召與？齊景公田，招虞人以旌，不至，將殺之。志士不忘在溝壑，勇士不忘喪其元。孔子奚取焉？取非其招不往也。」 |
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'If because of his extensive information,' said Mencius, 'such a person is a teacher, and the sovereign would not call him - how much less may any of the princes do so? If because of his talents and virtue, then I have not heard of any one wishing to see a person with those qualities, and calling him to his presence. During the frequent interviews of the duke Mu with Zi Si, he one day said to him, "Anciently, princes of a thousand chariots have yet been on terms of friendship with scholars - what do you think of such an intercourse?" Zi Si was displeased, and said, "The ancients have said, 'The scholar should be served:' how should they have merely said that he should be made a friend of?" When Zi Si was thus displeased, did he not say within himself, "With regard to our stations, you are sovereign, and I am subject. How can I presume to be on terms of friendship with my sovereign! With regard to our virtue, you ought to make me your master. How can you be on terms of friendship with me?" Thus, when a ruler of a thousand chariots sought to be on terms of friendship with a scholar, he could not obtain his wish - how much less could he call him to his presence! The duke Ching of Qi, once, when he was hunting, called his forester to him by a flag. The forester would not come, and the duke was going to kill him. With reference to this incident, Confucius said, "The determined officer never forgets that his end may be in a ditch or a stream; the brave officer never forgets that he may lose his head." What was it in the forester that Confucius thus approved? He approved his not going to the duke, when summoned by the article which was not appropriate to him.' |
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曰：「敢問招虞人何以？」 |
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Zhang said, 'May I ask with what a forester should be summoned?' |
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曰：「以皮冠。庶人以旃，士以旂，大夫以旌。以大夫之招招虞人，虞人死不敢往。以士之招招庶人，庶人豈敢往哉。況乎以不賢人之招招賢人乎？欲見賢人而不以其道，猶欲其入而閉之門也。夫義，路也；禮，門也。惟君子能由是路，出入是門也。《》云：『』」 |
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Mencius replied, 'With a skin cap. A common man should be summoned with a plain banner; a scholar who has taken office, with one having dragons embroidered on it; and a Great officer, with one having feathers suspended from the top of the staff. When the forester was summoned with the article appropriate to the summoning of a Great officer, he would have died rather than presume to go. If a common man were summoned with the article appropriate to the summoning of a scholar, how could he presume to go? How much more may we expect this refusal to go, when a man of talents and virtue is summoned in a way which is inappropriate to his character! When a prince wishes to see a man of talents and virtue, and does not take the proper course to get his wish, it is as if he wished him to enter his palace, and shut the door against him. Now, righteousness is the way, and propriety is the door, but it is only the superior man who can follow this way, and go out and in by this door. It is said in the Book of Poetry, "The way to Zhou is level like a whetstone, And straight as an arrow. The officers tread it, And the lower people see it."' |
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萬章曰：「孔子，君命召，不俟駕而行。然則孔子非與？」 |
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Wan Zhang said, 'When Confucius received the prince's message calling him, he went without waiting for his carriage. Doing so, did Confucius do wrong?' |
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曰：「孔子當仕有官職，而以其官召之也。」 |
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Mencius replied, 'Confucius was in office, and had to observe its appropriate duties. And moreover, he was summoned on the business of his office.' |
| | 萬章下: |
孟子謂萬章曰：「一鄉之善士，斯友一鄉之善士；一國之善士，斯友一國之善士；天下之善士，斯友天下之善士。以友天下之善士為未足，又尚論古之人。頌其詩，讀其書，不知其人，可乎？是以論其世也。是尚友也。」 |
| Wan Zhang II: |
Mencius said to Wan Zhang, 'The scholar whose virtue is most distinguished in a village shall make friends of all the virtuous scholars in the village. The scholar whose virtue is most distinguished throughout a State shall make friends of all the virtuous scholars of that State. The scholar whose virtue is most distinguished throughout the kingdom shall make friends of all the virtuous scholars of the kingdom. When a scholar feels that his friendship with all the virtuous scholars of the kingdom is not sufficient to satisfy him, he proceeds to ascend to consider the men of antiquity. He repeats their poems, and reads their books, and as he does not know what they were as men, to ascertain this, he considers their history. This is to ascend and make friends of the men of antiquity.' |
| | 萬章下: |
齊宣王問卿。孟子曰：「王何卿之問也？」 |
| Wan Zhang II: |
The king Xuan of Qi asked about the office of high ministers. Mencius said, 'Which high ministers is your Majesty asking about?' |
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王曰：「卿不同乎？」 |
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'Are there differences among them?' inquired the king. |
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曰：「不同。有貴戚之卿，有異姓之卿。」 |
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'There are' was the reply. 'There are the high ministers who are noble and relatives of the prince, and there are those who are of a different surname.' |
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王曰：「請問貴戚之卿。」 |
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The king said, 'I beg to ask about the high ministers who are noble and relatives of the prince.' |
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曰：「君有大過則諫，反覆之而不聽，則易位。」 |
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Mencius answered, 'If the prince have great faults, they ought to remonstrate with him, and if he do not listen to them after they have done so again and again, they ought to dethrone him.' |
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王勃然變乎色。曰：「王勿異也。王問臣，臣不敢不以正對。」 |
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The king on this looked moved, and changed countenance. Mencius said, 'Let not your Majesty be offended. You asked me, and I dare not answer but according to truth.' |
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王色定，然後請問異姓之卿。曰：「君有過則諫，反覆之而不聽，則去。」 |
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The king's countenance became composed, and he then begged to ask about high ministers who were of a different surname from the prince. Mencius said, 'When the prince has faults, they ought to remonstrate with him; and if he do not listen to them after they have done this again and again, they ought to leave the State.' |
