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| Condition 1: References "为人臣者怀利以事其君，为人子者怀利以事其父" Matched:3. |
| Total 2 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《孟子 - Mengzi》 | [Warring States] 340 BC-250 BC | Books referencing 《孟子》 Library Resources Source Related resources |
《告子下 - Gaozi II》 | Library Resources |
| 24 | 告子下: | 宋牼将之楚，孟子遇于石丘。曰：“先生将何之？” |
| Gaozi II: | Song Keng being about to go to Chu, Mencius met him in Shi Qiu. 'Master, where are you going?' asked Mencius. | |
| 曰：“吾闻秦楚构兵，我将见楚王说而罢之。楚王不悦，我将见秦王说而罢之，二王我将有所遇焉。” | ||
| Keng replied, 'I have heard that Qin and Chu are fighting together, and I am going to see the king of Chu and persuade him to cease hostilities. If he shall not be pleased with my advice, I shall go to see the king of Qin, and persuade him in the same way. Of the two kings I shall surely find that I can succeed with one of them.' | ||
| 曰：“轲也请无问其详，愿闻其指。说之将何如？” | ||
| Mencius said, 'I will not venture to ask about the particulars, but I should like to hear the scope of your plan. What course will you take to try to persuade them?' | ||
| 曰：“我将言其不利也。” | ||
| Keng answered, 'I will tell them how unprofitable their course is to them.' | ||
| 曰：“先生之志则大矣，先生之号则不可。先生以利说秦楚之王，秦楚之王悦于利，以罢三军之师，是三军之士乐罢而悦于利也。为人臣者怀利以事其君，为人子者怀利以事其父，为人弟者怀利以事其兄。是君臣、父子、兄弟终去仁义，怀利以相接，然而不亡者，未之有也。先生以仁义说秦楚之王，秦楚之王悦于仁义，而罢三军之师，是三军之士乐罢而悦于仁义也。为人臣者怀仁义以事其君，为人子者怀仁义以事其父，为人弟者怀仁义以事其兄，是君臣、父子、兄弟去利，怀仁义以相接也。然而不王者，未之有也。何必曰利？” | ||
| 'Master,' said Mencius, 'your aim is great, but your argument is not good. If you, starting from the point of profit, offer your persuasive counsels to the kings of Qin and Chu, and if those kings are pleased with the consideration of profit so as to stop the movements of their armies, then all belonging to those armies will rejoice in the cessation of war, and find their pleasure in the pursuit of profit. Ministers will serve their sovereign for the profit of which they cherish the thought; sons will serve their fathers, and younger brothers will serve their elder brothers, from the same consideration - and the issue will be, that, abandoning benevolence and righteousness, sovereign and minister, father and son, younger brother and elder, will carry on all their intercourse with this thought of profit cherished in their breasts. But never has there been such a state of society, without ruin being the result of it. If you, starting from the ground of benevolence and righteousness, offer your counsels to the kings of Qin and Chu, and if those kings are pleased with the consideration of benevolence and righteousness so as to stop the operations of their armies, then all belonging to those armies will rejoice in the stopping from war, and find their pleasure in benevolence and righteousness. Ministers will serve their sovereign, cherishing the principles of benevolence and righteousness; sons will serve their fathers, and younger brothers will serve their elder brothers, in the same way - and so, sovereign and minister, father and son, elder brother and younger, abandoning the thought of profit, will cherish the principles of benevolence and righteousness, and carry on all their intercourse upon them. But never has there been such a state of society, without the State where it prevailed rising to the royal sway. Why must you use that word "profit."' |
《史书 - Histories》 | Related resources |
《列女传 - Lie Nü Zhuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《列女传》 Library Resources Related resources |
《母仪》 | Library Resources |
《齐田稷母》 | Library Resources |
| 1 | 齐田稷母: | 齐田稷子之母也。田稷子相齐，受下吏之货金百镒，以遗其母。母曰：“子为相三年矣，禄未尝多若此也，岂修士大夫之费哉！安所得此？”对曰：“诚受之于下。”其母曰：“吾闻士修身洁行，不为苟得。竭情尽实，不行诈伪。非义之事，不计于心。非理之利，不入于家。言行若一，情貌相副。今君设官以待子，厚禄以奉子，言行则可以报君。夫为人臣而事其君，犹为人子而事其父也。尽力竭能，忠信不欺，务在效忠，必死奉命，廉洁公正，故遂而无患。今子反是，远忠矣。夫为人臣不忠，是为人子不孝也。不义之财，非吾有也。不孝之子，非吾子也。子起。” |
| Total 2 paragraphs. Page 1 of 1. |
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