| | 孟子荀卿... : |
太史公曰：余讀孟子書，至梁惠王問「何以利吾國」，未嘗不廢書而嘆也。曰：嗟乎，利誠亂之始也！夫子罕言利者，常防其原也。故曰「放於利而行，多怨」。自天子至於庶人，好利之獘何以異哉！ |
| | The Grand Historian said: Whenever I read the Book of Mèngzǐ, and came to Liang Huwang's question "By what means can my state be benefited?" I never failed to set down the book and sigh. He said: Alas, profit is indeed the beginning of disorder! The Master rarely spoke about profit because he often guarded against its source. Therefore it is said, "Acting according to profit will bring much resentment." From the Son of Heaven down to commoners, how can the evils caused by a love of profit be any different!
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| | 孟子荀卿... : |
孟軻，騶人也。受業子思之門人。道既通，游事齊宣王，宣王不能用。適梁，梁惠王不果所言，則見以為迂遠而闊於事情。當是之時，秦用商君，富國彊兵；楚、魏用吳起，戰勝弱敵；齊威王、宣王用孫子、田忌之徒，而諸侯東面朝齊。天下方務於合從連衡，以攻伐為賢，而孟軻乃述唐、虞、三代之德，是以所如者不合。退而與萬章之徒序詩書，述仲尼之意，作孟子七篇。其後有騶子之屬。 |
| | Mèng Kē was a native of Zou. lòng He received instruction from the disciples of Zisi. After he had mastered the Way, he traveled to serve Qi Xuanwang; but Xuanwang did not employ him. When he went to Liang, King Hui of Liang did not put his words into practice and regarded them as remote and detached from practical affairs. At that time, the State of Qin employed Shang Jun, enriching the state and strengthening its military forces; Chu and Wei employed Wu Qi, achieving victories over weaker enemies; Qi Weiwang and Xuanwang used Sunzi, Tian Ji, and others, so that the feudal lords paid homage to Qi from the east. At that time, all under heaven were preoccupied with forming alliances and balancing powers, regarding military conquest as virtuous; yet Mèng Kē expounded the virtues of Tang, Yu, and the Three Dynasties, so wherever he went his views did not find acceptance. He withdrew and, together with disciples such as Wan Zhang, arranged the Book of Poetry and the Book of Documents, expounding the meaning of Zhongni, composing the seven chapters of Mèngzi. After that there were figures such as Zouzi.
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| | 孟子荀卿... : |
齊有三騶子。其前騶忌，以鼓琴干威王，因及國政，封為成侯而受相印，先孟子。 |
| | There were three Zouzis in Qi. The first was Zou Ji, who presented himself to King Weiwang by playing the guqin and thus discussed state affairs. He was enfeoffed as Marquis Cheng and appointed prime minister; he lived before Mèngzǐ.
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| | 孟子荀卿... : |
其次騶衍，後孟子。騶衍睹有國者益淫侈，不能尚德，若大雅整之於身，施及黎庶矣。乃深觀陰陽消息而作怪迂之變，終始、大聖之篇十餘萬言。其語閎大不經，必先驗小物，推而大之，至於無垠。先序今以上至黃帝，學者所共術，大并世盛衰，因載其禨祥度制，推而遠之，至天地未生，窈冥不可考而原也。先列中國名山大川，通谷禽獸，水土所殖，物類所珍，因而推之，及海外人之所不能睹。稱引天地剖判以來，五德轉移，治各有宜，而符應若茲。以為儒者所謂中國者，於天下乃八十一分居其一分耳。中國名曰赤縣神州。赤縣神州內自有九州，禹之序九州是也，不得為州數。中國外如赤縣神州者九，乃所謂九州也。於是有裨海環之，人民禽獸莫能相通者，如一區中者，乃為一州。如此者九，乃有大瀛海環其外，天地之際焉。其術皆此類也。然要其歸，必止乎仁義節儉，君臣上下六親之施，始也濫耳。王公大人初見其術，懼然顧化，其後不能行之。 |
| | The second was Zou Yan, who came after Mèngzǐ. Zou Yan observed that rulers became increasingly indulgent and extravagant, no longer valuing virtue; if the great moral standards were practiced by individuals and extended to the common people, this would bring order. Thus he deeply studied the waxing and waning of yin and yang, composing strange and remote transformations in his writings, including more than ten volumes on the Beginning and End and the Great Sage. His words were grand and unconventional; he always first verified small things, then extrapolated them to great extents, reaching the boundless. He first arranged the sequence from his time up to Huangdi, subjects commonly studied by scholars. He broadly discussed the prosperity and decline of the world in each generation, incorporating accounts of omens, measurements, and regulations. Extrapolating further into the distant past, he reached the time before heaven and earth were born—a profound obscurity beyond examination or origin. He first listed the famous mountains and great rivers of China, the deep valleys, animals and birds, the water and soil that nurtured them, and things treasured by their species. From these he extrapolated further to reach lands overseas whose people could not be seen. He cited the time since heaven and earth were divided, the Five Virtues transferring from one to another, each ruling style having its own appropriateness, with omens corresponding in this way. He believed that what Confucians called "China" occupied only one part out of eighty-one parts of the world. The name for China is Chihsien Shenshou. Within Chihsien Shenshou there are nine states by itself, which are the Nine Provinces ordered by Yu; therefore it cannot be counted as a number of "zhou." Outside Chihsien Shenshou, there are nine more regions like it, which are called the Nine Provinces. Thus each was surrounded by a sea, and between these regions people, animals, and birds could not communicate with one another; such an area formed one "zhou." Nine such regions existed, and beyond them there was an outer great ocean encircling the whole, at the boundary of heaven and earth. His theories were all like this. Yet in the end, his teachings always returned to benevolence and righteousness, frugality, and the relationships between rulers and subjects, superiors and inferiors, and the six kinds of kinship. At first glance, they may seem excessive. When kings, dukes, and great men first encountered his theories, they were startled and looked toward transformation; but later on, they could not put them into practice.
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| | 孟子荀卿... : |
是以騶子重於齊。適梁，惠王郊迎，執賓主之禮。適趙，平原君側行撇席。如燕，昭王擁彗先驅，請列弟子之座而受業，筑碣石宮，身親往師之。作主運。其游諸侯見尊禮如此，豈與仲尼菜色陳蔡，孟軻困於齊梁同乎哉！笔武王以仁義伐紂而王，伯夷餓不食周粟；衛靈公問陳，而孔子不答；梁惠王謀欲攻趙，孟軻稱大王去邠。此豈有意阿世俗茍合而已哉！持方枘欲內圜鑿，其能入乎？或曰，伊尹負鼎而勉湯以王，百里奚飯牛車下而繆公用霸，作先合，然後引之大道。騶衍其言雖不軌，儻亦有牛鼎之意乎？ |
| | Therefore Zouzi was esteemed in Qi. When he went to Liang, Huiwang met him at the suburbs and observed the rites of host and guest. When he went to Zhao, Pingyuan Jun moved aside his mat in deference. When he went to Yan, King Zhao held a broom and led the way in humility, requesting to be seated among his disciples to receive instruction. He built Jieshi Palace and personally went there as his teacher. He composed Zhuyun. His travels among the feudal lords were honored and respected in this way—how could he be compared to Zhongni, who suffered hunger and hardship in Chen and Cai, or Mèngzǐ, who was distressed in Qi and Liang! King Wu conquered Zhou with benevolence and righteousness and became king; Boyi starved himself to death rather than eat the grain of Zhou; Duke Ling of Wei asked about military formations, but Confucius did not answer; King Hui of Liang plotted to attack Zhao, and Mèngzǐ said the great king should leave Bin. Could this possibly be merely an intentional effort to flatter the world or compromise for personal gain! To hold a square peg and try to fit it into a round hole—how could that possibly work? Some say, "Yi Yin carried a cauldron and encouraged King Tang to become king; Bai Li Xi fed oxen beneath the cart while Duke Mu of Qin used him to achieve hegemony. They first sought alliance with rulers before guiding them toward the great Way." Perhaps Zou Yan's words, though deviating from conventional standards, also contained a similar intention to that of the ox and cauldron?
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| | 孟子荀卿... : |
自騶衍與齊之稷下先生，如淳于髡、慎到、環淵、接子、田駢、騶奭之徒，各著書言治亂之事，以干世主，豈可勝道哉！ |
| | From Zou Yan and the Ji Xia scholars of Qi, such as Chunyu Kun, Shen Dao, Huanyuan, Jiezi, Tian Pian, and Zou Shi, each composed writings on governance and disorder to seek favor with rulers—how could their contributions be fully recounted!
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淳于髡，齊人也。博聞彊記，學無所主。其諫說，慕晏嬰之為人也，然而承意觀色為務。客有見髡於梁惠王，惠王屏左右，獨坐而再見之，終無言也。惠王怪之，以讓客曰：「子之稱淳于先生，管、晏不及，及見寡人，寡人未有得也。豈寡人不足為言邪？何故哉？」客以謂髡。髡曰：「固也。吾前見王，王志在驅逐；後復見王，王志在音聲：吾是以默然。」客具以報王，王大駭，曰：「嗟乎，淳于先生誠聖人也！前淳于先生之來，人有獻善馬者，寡人未及視，會先生至。後先生之來，人有獻謳者，未及試，亦會先生來。寡人雖屏人，然私心在彼，有之。」後淳于髡見，壹語連三日三夜無倦。惠王欲以卿相位待之，髡因謝去。於是送以安車駕駟，束帛加璧，黃金百鎰。終身不仕。 |
| | Chunyu Kun was a native of Qi. He had an extensive knowledge and strong memory, studying without adhering to any single school of thought. His advice and persuasion were inspired by the character of Yan Ying; yet his main concern was reading the ruler's intentions and observing his expressions. A guest once introduced Kun to King Hui of Liang; Huiwang dismissed his attendants, sat alone with him twice in audience, yet Kun said nothing. King Hui was puzzled and rebuked the guest, saying: "You praised Master Chunyu so highly that Guan Zhong and Yan Ying could not compare. But when he met me, I gained nothing." "Is it perhaps because I am unworthy of his words?" "Why is this so?" The guest conveyed the king's question to Kun. Kun said: "That is natural." When I first saw the king, his mind was set on expelling people; when I saw him again later, his interest lay in music and sounds. That is why I remained silent." The guest fully reported this to the king, who was greatly startled and said: "Alas! Master Chunyu is indeed a sage! When Master Chunyu first came, someone had presented a fine horse to me; I had not yet examined it when he arrived. When Master Chunyu came again, someone presented an excellent singer; I had not even tested him yet, and coincidentally Master Chunyu arrived. "Although I dismissed my attendants, my private thoughts were still on those things; it is true." Later, when Master Chunyu Kun was received again, he spoke continuously for three days and nights without showing fatigue. King Hui wanted to bestow the position of high minister upon him, but Kun declined and left accordingly. Thus he was sent off with a ceremonial carriage drawn by four horses, a bundle of silk added to a jade disc, and one hundred ying of gold. He never took office for the rest of his life.
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| | 孟子荀卿... : |
慎到，趙人。田駢、接子，齊人。環淵，楚人。皆學黃老道德之術，因發明序其指意。故慎到著十二論，環淵著上下篇，而田駢、接子皆有所論焉。 |
| | Shen Dao was a native of Zhao. Tian Pian and Jiezi were natives of Qi. Huanyuan was a native of Chu. They all studied the doctrines of Huang-Lao and the Way and Virtue, elaborating on their meanings and arranging them in order. Therefore Shen Dao composed twelve essays; Huanyuan wrote an upper and lower chapter; and Tian Pian and Jiezi each had their own discussions.
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| | 孟子荀卿... : |
騶奭者，齊諸騶子，亦頗采騶衍之術以紀文。 |
| | Zou Shi was one of the Zous in Qi; he also adopted some of Zou Yan's theories to record his writings.
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| | 孟子荀卿... : |
於是齊王嘉之，自如淳于髡以下，皆命曰列大夫，為開第康莊之衢，高門大屋，尊寵之。覽天下諸侯賓客，言齊能致天下賢士也。 |
| | Thus King of Qi praised them, and from Chunyu Kun downward, all were appointed as Lie Dafu (a title for officials), building mansions on broad roads with high gates and large houses to honor and cherish them. Observing the guests of all feudal lords, it was said that Qi could attract virtuous men from throughout the world.
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| | 孟子荀卿... : |
荀卿，趙人。年五十始來游學於齊。騶衍之術迂大而閎辯；奭也文具難施；淳于髡久與處，時有得善言。故齊人頌曰：「談天衍，雕龍奭，炙轂過髡。」田駢之屬皆已死齊襄王時，而荀卿最為老師。齊尚修列大夫之缺，而荀卿三為祭酒焉。齊人或讒荀卿，荀卿乃適楚，而春申君以為蘭陵令。春申君死而荀卿廢，因家蘭陵。李斯嘗為弟子，已而相秦。荀卿嫉濁世之政，亡國亂君相屬，不遂大道而營於巫祝，信禨祥，鄙儒小拘，如莊周等又猾稽亂俗，於是推儒、墨、道德之行事興壞，序列著數萬言而卒。因葬蘭陵。 |
| | Xun Qing was a native of Zhao. Xunzi, a native of Zhao, came to study in Qi at the age of fifty. Zou Yan's doctrines were remote and grand, filled with eloquent arguments; Zhi Shi's writings were elaborate but difficult to apply practically; Chunyu Kun, after long association with them, occasionally offered wise words. Therefore the people of Qi sang: "Tiantian Yan, Diaolong Shi, Zhigu Guo Kun." Tian Pian's group had all died by the time of King Xiang of Qi, while Xunzi was considered the most senior scholar. At that time, Qi still maintained vacancies for Lie Dafu positions, and Xunzi served three times as their head (Ji Jiu). Some people in Qi slandered Xunzi, so he left for Chu and was appointed as the magistrate of Lanling by Lord Chunshen. After Lord Chunshen's death, Xunzi fell from office and settled in Lanling. Li Si had once been his student but later became prime minister of Qin. Xunzi despised the corrupt politics of his time, in which states fell and disorderly rulers succeeded one another. They did not follow the great Way but instead sought help from shamans and priests, believing in omens and auspicious signs. He looked down upon narrow-minded Confucian scholars like Zhuang Zhou, who were frivolous and confused society. Thus Xunzi examined the rise and fall of the conduct and doctrines of Confucianism, Mohism, and Daoism, arranging them into a sequence and composing tens of thousands of words before his death. He was therefore buried in Lanling.
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| | 孟子荀卿... : |
而趙亦有公孫龍為堅白同異之辯，劇子之言；魏有李悝，盡地力之教；楚有尸子、長盧；阿之吁子焉。自如孟子至于吁子，世多有其書，故不論其傳云。 |
| | Meanwhile, Zhao also had Gong Sun Long, who debated the distinctions of "Jian Bai Tong Yi" (the white that is separate and the same), as well as Ju Zi's theories; Wei had Li Kui, who taught how to fully utilize land productivity; Chu had Shizi and Zhanglu; and Xuzi of E. From Mèngzǐ down to Xuzi, there were many books in the world; therefore their biographies are not discussed here.
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蓋墨翟，宋之大夫，善守御，為節用。或曰并孔子時，或曰在其後。 |
| | Mozi was a minister of Song who excelled at defense and advocated frugality. Some say he lived during Confucius's time, while others say he came after him.
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