孟子 告子下孟子 告子下
孟子孟子
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任任人人有有問问屋屋廬庐子子曰曰
禮礼與与食食孰孰重重
曰曰
禮礼重重
色色與与禮礼孰孰重重
曰曰
禮礼重重
曰曰
以以禮礼食食則则饑饥而而死死
不不以以禮礼食食則则得得食食
必必以以禮礼乎乎
親亲迎迎則则不不得得妻妻
不不親亲迎迎則则得得妻妻
必必親亲迎迎乎乎
屋屋廬庐子子不不能能對对
明明日日之之鄒邹以以告告孟孟子子
孟孟子子曰曰
於于答答是是也也何何有有
不不揣揣其其本本
而而齊齐其其末末
方方寸寸之之木木可可使使高高於于岑岑樓楼
金金重重於于羽羽者者
豈岂謂谓一一鉤钩金金與与一一輿舆羽羽之之謂谓哉哉
取取食食之之重重者者與与禮礼之之輕轻者者而而比比之之
奚奚翅翅食食重重
取取色色之之重重者者與与禮礼之之輕轻者者而而比比之之
奚奚翅翅色色重重
往往應应之之曰曰
紾紾兄兄之之臂臂而而奪夺之之食食
則则得得食食
不不紾紾
則则不不得得食食
則则將将紾紾之之乎乎
逾逾東东家家墻墙而而摟搂其其處处子子
則则得得妻妻
不不摟搂
則则不不得得妻妻
則则將将摟搂之之乎乎
曹曹交交問问曰曰
人人皆皆可可以以為为堯尧舜舜
有有諸诸
孟孟子子曰曰
然然
交交聞闻文文王王十十尺尺
湯汤九九尺尺
今今交交九九尺尺四四寸寸以以長长
食食粟粟而而已已
如如何何則则可可
曰曰
奚奚有有於于是是
亦亦為为之之而而已已矣矣
有有人人於于此此
力力不不能能勝胜一一匹匹雛雏
則则為为無无力力人人矣矣
今今曰曰舉举百百鈞钧
則则為为有有力力人人矣矣
然然則则舉举烏乌獲获之之任任
是是亦亦為为烏乌獲获而而已已矣矣
夫夫人人豈岂以以不不勝胜為为患患哉哉
弗弗為为耳耳
徐徐行行後后長长者者
謂谓之之弟弟
疾疾行行先先長长者者
謂谓之之不不弟弟
夫夫徐徐行行者者
豈岂人人所所不不能能哉哉
所所不不為为也也
堯尧舜舜之之道道
孝孝弟弟而而已已矣矣
子子服服堯尧之之服服
誦诵堯尧之之言言
行行堯尧之之行行
是是堯尧而而已已矣矣
子子服服桀桀之之服服
誦诵桀桀之之言言
行行桀桀之之行行
是是桀桀而而已已矣矣
曰曰
交交得得見见於于鄒邹君君
可可以以假假館馆
愿愿留留而而受受業业於于門门
曰曰
夫夫道道
若若大大路路然然
豈岂難难知知哉哉
人人病病不不求求耳耳
子子歸归而而求求之之
有有餘余師师
公公孫孙丑丑問问曰曰
高高子子曰曰
小小弁弁
小小人人之之詩诗也也
孟孟子子曰曰
何何以以言言之之
曰曰
怨怨
曰曰
固固哉哉
高高叟叟之之為为
詩诗
也也
有有人人於于此此
越越人人關关弓弓而而射射之之
則则己己談谈笑笑而而道道之之
無无他他
疏疏之之也也
其其兄兄關关弓弓而而射射之之
則则己己垂垂涕涕泣泣而而道道之之
無无他他
戚戚之之也也
小小弁弁
之之怨怨
親亲親亲也也
親亲親亲
仁仁也也
固固矣矣夫夫
高高叟叟之之為为
詩诗
也也
曰曰
凱凯風风
何何以以不不怨怨
曰曰
凱凯風风
親亲之之過过小小者者也也
小小弁弁
親亲之之過过大大者者也也
親亲之之過过大大而而不不怨怨
是是愈愈疏疏也也
親亲之之過过小小而而怨怨
是是不不可可磯矶也也
愈愈疏疏
不不孝孝也也
不不可可磯矶
亦亦不不孝孝也也
孔孔子子曰曰
舜舜其其至至孝孝矣矣
五五十十而而慕慕
宋宋牼牼將将之之楚楚
孟孟子子遇遇於于石石丘丘
曰曰
先先生生將将何何之之
曰曰
吾吾聞闻秦秦
楚楚構构兵兵
我我將将見见楚楚王王
說说而而罷罢之之
楚楚王王不不悅悦
我我將将見见秦秦王王
說说而而罷罢之之
二二王王我我將将有有所所遇遇焉焉
曰曰
軻轲也也請请無无問问其其詳详
愿愿聞闻其其指指
說说之之將将何何如如
曰曰
我我將将言言其其不不利利也也
曰曰
先先生生之之志志則则大大矣矣
先先生生之之號号則则不不可可
先先生生以以利利說说秦秦
楚楚之之王王
秦秦
楚楚之之王王悅悦於于利利
以以罷罢三三軍军之之師师
是是三三軍军之之士士樂乐罷罢而而悅悦於于利利也也
為为人人臣臣者者
懷怀利利以以事事其其君君
為为人人子子者者
懷怀利利以以事事其其父父
為为人人弟弟者者
懷怀利利以以事事其其兄兄
是是君君臣臣
父父子子
兄兄弟弟終终去去仁仁義义
懷怀利利以以相相接接
然然而而不不亡亡者者
未未之之有有也也
先先生生以以仁仁義义說说秦秦
楚楚之之王王
秦秦
楚楚之之王王悅悦於于仁仁義义
以以罷罢三三軍军之之師师
是是三三軍军之之士士樂乐罷罢而而悅悦於于仁仁義义也也
為为人人臣臣者者
懷怀仁仁義义以以事事其其君君
為为人人子子者者
懷怀仁仁義义以以事事其其父父
為为人人弟弟者者
懷怀仁仁義义以以事事其其兄兄
是是君君臣臣
父父子子
兄兄弟弟去去利利
懷怀仁仁義义以以相相接接也也
然然而而不不王王者者
未未之之有有也也
何何必必曰曰利利
孟孟子子居居鄒邹
季季任任為为任任處处守守
以以幣币交交
受受之之而而不不報报
處处於于平平陸陆
儲储子子為为相相
以以幣币交交
受受之之而而不不報报
他他日日由由鄒邹之之任任
見见季季子子
由由平平陸陆之之齊齐
不不見见儲储子子
屋屋廬庐子子喜喜曰曰
連连得得間间矣矣
問问曰曰
夫夫子子之之任任見见季季子子
之之齊齐不不見见儲储子子
為为其其為为相相與与
曰曰
非非也也
書书
曰曰
享享多多儀仪
儀仪不不及及物物
曰曰不不享享
惟惟不不役役志志于于享享
為为其其不不成成享享也也
屋屋廬庐子子悅悦
或或問问之之
屋屋廬庐子子曰曰
季季子子不不得得之之鄒邹
儲储子子得得之之平平陸陆
淳淳于于髡髡曰曰
先先名名實实者者
為为人人也也
後后名名實实者者
自自為为也也
夫夫子子在在三三卿卿之之中中
名名實实未未加加於于上上下下而而去去之之
仁仁者者固固如如此此乎乎
孟孟子子曰曰
居居下下位位
不不以以賢贤事事不不肖肖者者
伯伯夷夷也也
五五就就湯汤
五五就就桀桀者者
伊伊尹尹也也
不不惡恶污污君君
不不辭辞小小官官者者
柳柳下下惠惠也也
三三子子者者不不同同道道
其其趨趋一一也也
一一者者何何也也
曰曰仁仁也也
君君子子亦亦仁仁而而已已矣矣
何何必必同同
曰曰
魯鲁繆缪公公之之時时
公公儀仪子子為为政政
子子柳柳
子子思思為为臣臣
魯鲁之之削削也也滋滋甚甚
若若是是乎乎賢贤者者之之無无益益於于國国也也
曰曰
虞虞不不用用百百里里奚奚而而亡亡
秦秦繆缪公公用用之之而而霸霸
不不用用賢贤則则亡亡
削削何何可可得得與与
曰曰
昔昔者者
王王豹豹處处於于淇淇
而而河河西西善善謳讴
綿绵駒驹處处於于高高唐唐
而而齊齐右右善善歌歌
華华周周
杞杞梁梁之之妻妻
善善哭哭其其夫夫
而而變变國国俗俗
有有諸诸內内
必必形形諸诸外外
為为其其事事而而無无其其功功者者
髡髡未未嘗尝睹睹之之也也
是是故故無无賢贤者者也也
有有則则髡髡必必識识之之
曰曰
孔孔子子為为魯鲁司司寇寇
不不用用
從从而而祭祭
燔燔肉肉不不至至
不不稅税冕冕而而行行
不不知知者者以以為为為为肉肉也也
其其知知者者以以為为為为無无禮礼也也
乃乃孔孔子子則则欲欲以以微微罪罪行行
不不欲欲為为茍茍去去
君君子子之之所所為为
眾众人人固固不不識识也也
孟孟子子曰曰
五五霸霸者者
三三王王之之罪罪人人也也
今今之之諸诸侯侯
五五霸霸之之罪罪人人也也
今今之之大大夫夫
今今之之諸诸侯侯之之罪罪人人也也
天天子子適适諸诸侯侯曰曰巡巡狩狩
諸诸侯侯朝朝於于天天子子曰曰述述職职
春春省省耕耕而而補补不不足足
秋秋省省斂敛而而助助不不給给
入入其其疆疆
土土地地辟辟
田田野野治治
養养老老
尊尊賢贤
俊俊杰杰在在位位
則则有有慶庆
慶庆以以地地
入入其其疆疆
土土地地荒荒蕪芜
遺遗老老
失失賢贤
掊掊克克在在位位
則则有有讓让
一一不不朝朝
則则貶贬其其爵爵
再再不不朝朝
則则削削其其地地
三三不不朝朝
則则六六師师移移之之
是是故故天天子子討讨而而不不伐伐
諸诸侯侯伐伐而而不不討讨
五五霸霸者者
摟搂諸诸侯侯以以伐伐諸诸侯侯者者也也
故故曰曰
五五霸霸者者
三三王王之之罪罪人人也也
五五霸霸
桓桓公公為为盛盛
葵葵丘丘之之會会
諸诸侯侯束束牲牲載载書书而而不不歃歃血血
初初命命曰曰
誅诛不不孝孝
無无易易樹树子子
無无以以妾妾為为妻妻
再再命命曰曰
尊尊賢贤
育育才才
以以彰彰有有德德
三三命命曰曰
敬敬老老
慈慈幼幼
無无忘忘賓宾旅旅
四四命命曰曰
士士無无世世官官
官官事事無无攝摄
取取士士必必得得
無无專专殺杀大大夫夫
五五命命曰曰
無无曲曲防防
無无遏遏糴籴
無无有有封封而而不不告告
曰曰
凡凡我我同同盟盟之之人人
既既盟盟之之後后
言言歸归于于好好
今今之之諸诸侯侯
皆皆犯犯此此五五禁禁
故故曰曰
今今之之諸诸侯侯
五五霸霸之之罪罪人人也也
長长君君之之惡恶
其其罪罪小小
逢逢君君之之惡恶
其其罪罪大大
今今之之大大夫夫皆皆逢逢君君之之惡恶
故故曰曰
今今之之大大夫夫
今今之之諸诸侯侯之之罪罪人人也也
魯鲁欲欲使使慎慎子子為为將将軍军
孟孟子子曰曰
不不教教民民而而用用之之
謂谓之之殃殃民民
殃殃民民者者
不不容容於于堯尧舜舜之之世世
一一戰战勝胜齊齐
遂遂有有南南陽阳
然然且且不不可可
慎慎子子勃勃然然不不悅悦曰曰
此此則则滑滑厘厘所所不不識识也也
曰曰
吾吾明明告告子子
天天子子之之地地方方千千里里
不不千千里里
不不足足以以待待諸诸侯侯
諸诸侯侯之之地地方方百百里里
不不百百里里
不不足足以以守守宗宗廟庙之之典典籍籍
周周公公之之封封於于魯鲁
為为方方百百里里也也
地地非非不不足足
而而儉俭於于百百里里
太太公公之之封封於于齊齐也也
亦亦為为方方百百里里也也
地地非非不不足足也也
而而儉俭於于百百里里
今今魯鲁方方百百里里者者五五
子子以以為为有有王王者者作作
則则魯鲁在在所所損损乎乎
在在所所益益乎乎
徒徒取取諸诸彼彼以以與与此此
然然且且仁仁者者不不為为
況况於于殺杀人人以以求求之之乎乎
君君子子之之事事君君也也
務务引引其其君君以以當当道道
志志於于仁仁而而已已
孟孟子子曰曰
今今之之事事君君者者
皆皆曰曰
我我能能為为君君辟辟土土地地
充充府府庫库
今今之之所所謂谓良良臣臣
古古之之所所謂谓民民賊贼也也
君君不不鄉乡道道
不不志志於于仁仁
而而求求富富之之
是是富富桀桀也也
我我能能為为君君約约與与國国
戰战必必克克
今今之之所所謂谓良良臣臣
古古之之所所謂谓民民賊贼也也
君君不不鄉乡道道
不不志志於于仁仁
而而求求為为之之強强戰战
是是輔辅桀桀也也
由由今今之之道道
無无變变今今之之俗俗
雖虽與与之之天天下下
不不能能一一朝朝居居也也
白白圭圭曰曰
吾吾欲欲二二十十而而取取一一
何何如如
孟孟子子曰曰
子子之之道道
貉貉道道也也
萬万室室之之國国
一一人人陶陶
則则可可乎乎
曰曰
不不可可
器器不不足足用用也也
曰曰
夫夫貉貉
五五穀谷不不生生
惟惟黍黍生生之之
無无城城郭郭
宮宫室室
宗宗廟庙
祭祭祀祀之之禮礼
無无諸诸侯侯幣币帛帛饔饔飧飧
無无百百官官有有司司
故故二二十十取取一一而而足足也也
今今居居中中國国
去去人人倫伦
無无君君子子
如如之之何何其其可可也也
陶陶以以寡寡
且且不不可可以以為为國国
況况無无君君子子乎乎
欲欲輕轻之之於于堯尧舜舜之之道道者者
大大貉貉
小小貉貉也也
欲欲重重之之於于堯尧舜舜之之道道者者
大大桀桀
小小桀桀也也
白白圭圭曰曰
丹丹之之治治水水也也愈愈於于禹禹
孟孟子子曰曰
子子過过矣矣
禹禹之之治治水水
水水之之道道也也
是是故故禹禹以以四四海海為为壑壑
今今吾吾子子以以鄰邻國国為为壑壑
水水逆逆行行
謂谓之之洚洚水水
洚洚水水者者
洪洪水水也也
仁仁人人之之所所惡恶也也
吾吾子子過过矣矣
孟孟子子曰曰
君君子子不不亮亮
惡恶乎乎執执
魯鲁欲欲使使樂乐正正子子為为政政
孟孟子子曰曰
吾吾聞闻之之
喜喜而而不不寐寐
公公孫孙丑丑曰曰
樂乐正正子子強强乎乎
曰曰
否否
有有知知慮虑乎乎
曰曰
否否
多多聞闻識识乎乎
曰曰
否否
然然則则奚奚為为喜喜而而不不寐寐
曰曰
其其為为人人也也好好善善
好好善善足足乎乎
曰曰
好好善善優优於于天天下下
而而況况魯鲁國国乎乎
夫夫茍茍好好善善
則则四四海海之之內内
皆皆將将輕轻千千里里而而來来告告之之以以善善
夫夫茍茍不不好好善善
則则人人將将曰曰
訑𫍙訑𫍙
予予既既已已知知之之矣矣
訑𫍙訑𫍙之之聲声音音顏颜色色
距距人人於于千千里里之之外外
士士止止於于千千里里之之外外
則则讒谗諂谄面面諛谀之之人人至至矣矣
與与讒谗諂谄面面諛谀之之人人居居
國国欲欲治治
可可得得乎乎
陳陈子子曰曰
古古之之君君子子何何如如則则仕仕
孟孟子子曰曰
所所就就三三
所所去去三三
迎迎之之致致敬敬以以有有禮礼
言言將将行行其其言言也也
則则就就之之
禮礼貌貌未未衰衰
言言弗弗行行也也
則则去去之之
其其次次
雖虽未未行行其其言言也也
迎迎之之致致敬敬以以有有禮礼
則则就就之之
禮礼貌貌衰衰
則则去去之之
其其下下
朝朝不不食食
夕夕不不食食
饑饥餓饿不不能能出出門门戶户
君君聞闻之之
曰曰
吾吾大大者者不不能能行行其其道道
又又不不能能從从其其言言也也
使使饑饥餓饿於于我我土土地地
吾吾恥耻之之
周周之之
亦亦可可受受也也
免免死死而而已已矣矣
孟孟子子曰曰
舜舜發发於于畎畎畝亩之之中中
傅傅說说舉举於于版版筑筑之之間间
膠胶鬲鬲舉举於于魚鱼鹽盐之之中中
管管夷夷吾吾舉举於于士士
孫孙叔叔敖敖舉举於于海海
百百里里奚奚舉举於于市市
故故天天將将降降大大任任於于是是人人也也
必必先先苦苦其其心心志志
勞劳其其筋筋骨骨
餓饿其其體体膚肤
空空乏乏其其身身
行行拂拂亂乱其其所所為为
所所以以動动心心忍忍性性
曾曾益益其其所所不不能能
人人恒恒過过
然然後后能能改改
困困於于心心
衡衡於于慮虑
而而後后作作
徵征於于色色
發发於于聲声
而而後后喻喻
入入則则無无法法家家拂拂士士
出出則则無无敵敌國国外外患患者者
國国恒恒亡亡
然然後后知知生生於于憂忧患患
而而死死於于安安樂乐也也
孟孟子子曰曰
教教亦亦多多術术矣矣
予予不不屑屑之之教教誨诲也也者者
是是亦亦教教誨诲之之而而已已矣矣
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Translation
Gaozi II A man of Ren asked the disciple Wu Lu, saying, 'Is an observance of the rules of propriety in regard to eating, or eating merely, the more important?' The answer was, 'The observance of the rules of propriety is the more important.' 'Is the gratifying the appetite of sex, or the doing so only according to the rules of propriety, the more important?' The answer again was, 'The observance of the rules of propriety in the matter is the more important.' The man pursued, 'If the result of eating only according to the rules of propriety will be death by starvation, while by disregarding those rules we may get food, must they still be observed in such a case? If according to the rule that he shall go in person to meet his wife a man cannot get married, while by disregarding that rule he may get married, must he still observe the rule in such a case?' Wu Lu was unable to reply to these questions, and the next day he went to Zou, and told them to Mencius. Mencius said, 'What difficulty is there in answering these inquiries? If you do not adjust them at their lower extremities, but only put their tops on a level, a piece of wood an inch square may be made to be higher than the pointed peak of a high building. Gold is heavier than feathers; but does that saying have reference, on the one hand, to a single clasp of gold, and, on the other, to a waggon-load of feathers? If you take a case where the eating is of the utmost importance and the observing the rules of propriety is of little importance, and compare the things together, why stop with saying merely that the eating is more important? So, taking the case where the gratifying the appetite of sex is of the utmost importance and the observing the rules of propriety is of little importance, why stop with merely saying that the gratifying the appetite is the more important? Go and answer him thus, "If, by twisting your elder brother's arm, and snatching from him what he is eating, you can get food for yourself, while, if you do not do so, you will not get anything to eat, will you so twist his arm? If by getting over your neighbour's wall, and dragging away his virgin daughter, you can get a wife, while if you do not do so, you will not be able to get a wife, will you so drag her away?"' Jiao of Cao asked Mencius, saying, 'It is said, "All men may be Yaos and Shuns;"-- is it so?' Mencius replied, It is.' Jiao went on, 'I have heard that king Wen was ten cubits high, and Tang nine. Now I am nine cubits four inches in height. But I can do nothing but eat my millet. What am I to do to realize that saying?' Mencius answered him, 'What has this - the question of size - to do with the matter? It all lies simply in acting as such. Here is a man, whose strength was not equal to lift a duckling - he was then a man of no strength. But to-day he says, "I can lift 3,000 catties' weight," and he is a man of strength. And so, he who can lift the weight which Wu Huo lifted is just another Wu Huo. Why should a man make a want of ability the subject of his grief? It is only that he will not do the thing. To walk slowly, keeping behind his elders, is to perform the part of a younger. To walk quickly and precede his elders, is to violate the duty of a younger brother. Now, is it what a man cannot do - to walk slowly? It is what he does not do. The course of Yao and Shun was simply that of filial piety and fraternal duty. Wear the clothes of Yao, repeat the words of Yao, and do the actions of Yao, and you will just be a Yao. And, if you wear the clothes of Jie, repeat the words of Jie, and do the actions of Jie, you will just be a Jie. Jiao said, 'I shall be having an interview with the prince of Zou, and can ask him to let me have a house to lodge in. I wish to remain here, and receive instruction at your gate.' Mencius replied, 'The way of truth is like a great road. It is not difficult to know it. The evil is only that men will not seek it. Do you go home and search for it, and you will have abundance of teachers.' Gong Sun Chou asked about an opinion of the scholar Gao, saying, 'Gao observed, "The Xiao Pan is the ode of a little man."' Mencius asked, 'Why did he say so?' 'Because of the murmuring which it expresses,' was the reply. Mencius answered, 'How stupid was that old Gao in dealing with the ode! There is a man here, and a native of Yue bends his bow to shoot him. I will advise him not to do so, but speaking calmly and smilingly; for no other reason but that he is not related to me. But if my own brother be bending his bow to shoot the man, then I will advise him not to do so, weeping and crying the while; for no other reason than that he is related to me. The dissatisfaction expressed in the Xiao Pan is the working of relative affection, and that affection shows benevolence. Stupid indeed was old Gao's criticism on the ode.' Chou then said, 'How is it that there is no dissatisfaction expressed in the Kai Feng?' Mencius replied, 'The parent's fault referred to in the Kai Feng is small; that referred to in the Xiao Pan is great. Where the parent's fault was great, not to have murmured on account of it would have increased the want of natural affection. Where the parent's fault was small, to have murmured on account of it would have been to act like water which frets and foams about a stone that interrupts its course. To increase the want of natural affection would have been unfilial, and to fret and foam in such a manner would also have been unfilial. Confucius said, "Shun was indeed perfectly filial! And yet, when he was fifty, he was full of longing desire about his parents."' Song Keng being about to go to Chu, Mencius met him in Shi Qiu. 'Master, where are you going?' asked Mencius. 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.' 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?' Keng answered, 'I will tell them how unprofitable their course is to them.' '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."' When Mencius was residing in Zou, the younger brother of the chief of Ren, who was guardian of Ren at the time, paid his respects to him by a present of silks, which Mencius received, not going to acknowledge it. When he was sojourning in Ping Lu, Chu, who was prime minister of the State, sent him a similar present, which he received in the same way. Subsequently, going from Zou to Ren, he visited the guardian; but when he went from Ping Lu to the capital of Qi, he did not visit the minister Chu. The disciple Wu Lu was glad, and said, 'I have got an opportunity to obtain some instruction.' He asked accordingly, 'Master, when you went to Ren, you visited the chief's brother; and when you went to Qi, you did not visit Chu. Was it not because he is only the minister?' Mencius replied, 'No. It is said in the Book of History, "In presenting an offering to a superior, most depends on the demonstrations of respect. If those demonstrations are not equal to the things offeredred, we say there is no offering, that is, there is no act of the will presenting the offering." This is because the things so offered do not constitute an offering to a superior.' Wu Lu was pleased, and when some one asked him what Mencius meant, he said, 'The younger of Ren could not go to Zou, but the minister Chu might have gone to Ping Lu.' Chun Yu Kun said, 'He who makes fame and meritorious services his first objects, acts with a regard to others. He who makes them only secondary objects, acts with a regard to himself. You, master, were ranked among the three chief ministers of the State, but before your fame and services had reached either to the prince or the people, you have left your place. Is this indeed the way of the benevolent?' Mencius replied, 'There was Bo Yi - he abode in an inferior situation, and would not, with his virtue, serve a degenerate prince. There was Yi Yin - he five times went to Tang, and five times went to Jie. There was Hui of Liu Xia - he did not disdain to serve a vile prince, nor did he decline a small office. The courses pursued by those three worthies were different, but their aim was one. And what was their one aim? We must answer "To be perfectly virtuous." And so it is simply after this that superior men strive. Why must they all pursue the same course?' Kun pursued, 'In the time of the duke Mu of Lu, the government was in the hands of Gong Yi, while Zi Liu and Zi Si were ministers. And yet, the dismemberment of Lu then increased exceedingly. Such was the case, a specimen how your men of virtue are of no advantage to a kingdom!' Mencius said, 'The prince of Yu did not use Bai Li Xi, and thereby lost his State. The duke Mu of Qin used him, and became chief of all the princes. Ruin is the consequence of not employing men of virtue and talents - how can it rest with dismemberment merely?' Kun urged again, 'Formerly, when Wang Bao dwelt on the Qi, the people on the west of the Yellow River all became skilful at singing in his abrupt manner. When Mian Ju lived in Gao Tang, the people in the parts of Qi on the west became skilful at singing in his prolonged manner. The wives of Hua Zhou and Qi Liang bewailed their husbands so skilfully, that they changed the manners of the State. When there is the gift within, it manifests itself without. I have never seen the man who could do the deeds of a worthy, and did not realize the work of one. Therefore there are now no men of talents and virtue. If there were, I should know them.' Mencius answered, 'When Confucius was chief minister of Justice in Lu, the prince came not to follow his counsels. Soon after there was the solstitial sacrifice, and when a part of the flesh presented in sacrifice was not sent to him, he went away even without taking off his cap of ceremony. Those who did not know him supposed it was on account of the flesh. Those who knew him supposed that it was on account of the neglect of the usual ceremony. The fact was, that Confucius wanted to go away on occasion of some small offence, not wishing to do so without some apparent cause. All men cannot be expected to understand the conduct of a superior man.' Mencius said, 'The five chiefs of the princes were sinners against the three kings. The princes of the present day are sinners against the five chiefs. The Great officers of the present day are sinners against the princes. The sovereign visited the princes, which was called "A tour of Inspection." The princes attended at the court of the sovereign, which was called "Giving a report of office." It was a custom in the spring to examine the ploughing, and supply any deficiency of seed; and in autumn to examine the reaping, and assist where there was a deficiency of the crop. When the sovereign entered the boundaries of a State, if the new ground was being reclaimed, and the old fields well cultivated; if the old were nourished and the worthy honoured; and if men of distinguished talents were placed in office: then the prince was rewarded - rewarded with an addition to his territory. On the other hand, if, on entering a State, the ground was found left wild or overrun with weeds; if the old were neglected and the worthy unhonoured; and if the offices were filled with hard taxgatherers: then the prince was reprimanded. If a prince once omitted his attendance at court, he was punished by degradation of rank; if he did so a second time, he was deprived of a portion of his territory; if he did so a third time, the royal forces were set in motion, and he was removed from his government. Thus the sovereign commanded the punishment, but did not himself inflict it, while the princes inflicted the punishment, but did not command it. The five chiefs, however, dragged the princes to punish other princes, and hence I say that they were sinners against the three kings. 'Of the five chiefs the most powerful was the duke Huan. At the assembly of the princes in Kui Qiu, he bound the victim and placed the writing upon it, but did not slay it to smear their mouths with the blood. The first injunction in their agreement was, "Slay the unfilial; change not the son who has been appointed heir; exalt not a concubine to be the wife." The second was, "Honour the worthy, and maintain the talented, to give distinction to the virtuous." The third was, "Respect the old, and be kind to the young. Be not forgetful of strangers and travellers." The fourth was, "Let not offices be hereditary, nor let officers be pluralists. In the selection of officers let the object be to get the proper men. Let not a ruler take it on himself to put to death a Great officer." The fifth was, "Follow no crooked policy in making embankments. Impose no restrictions on the sale of grain. Let there be no promotions without first announcing them to the sovereign." It was then said, "All we who have united in this agreement shall hereafter maintain amicable relations." The princes of the present day all violate these five prohibitions, and therefore I say that the princes of the present day are sinners against the five chiefs. 'The crime of him who connives at, and aids, the wickedness of his prince is small, but the crime of him who anticipates and excites that wickedness is great. The officers of the present day all go to meet their sovereigns' wickedness, and therefore I say that the Great officers of the present day are sinners against the princes.' The prince of Lu wanted to make the minister Shen commander of his army. Mencius said, 'To employ an uninstructed people in war may be said to be destroying the people. A destroyer of the people would not have been tolerated in the times of Yao and Shun. Though by a single battle you should subdue Qi, and get possession of Nan Yang, the thing ought not to be done.' Shen changed countenance, and said in displeasure, 'This is what I, Gu Li, do not understand.' Mencius said, 'I will lay the case plainly before you. The territory appropriated to the sovereign is 1,000 li square. Without a thousand li, he would not have sufficient for his entertainment of the princes. The territory appropriated to a Hou is 100 li square. Without 100 li, he would not have sufficient wherewith to observe the statutes kept in his ancestral temple. When Zhou Gong was invested with the principality of Lu, it was a hundred li square. The territory was indeed enough, but it was not more than 100 li. When Tai Gong was invested with the principality of Qi, it was 100 li square. The territory was indeed enough, but it was not more than 100 li. Now Lu is five times 100 li square. If a true royal ruler were to arise, whether do you think that Lu would be diminished or increased by him? If it were merely taking the place from the one State to give it to the other, a benevolent man would not do it; how much less will he do so, when the end is to be sought by the slaughter of men! The way in which a superior man serves his prince contemplates simply the leading him in the right path, and directing his mind to benevolence.' Mencius said, 'Those who now-a-days serve their sovereigns say, "We can for our sovereign enlarge the limits of the cultivated ground, and fill his treasuries and arsenals." Such persons are now-a-days called "Good ministers," but anciently they were called "Robbers of the people." If a sovereign follows not the right way, nor has his mind bent on benevolence, to seek to enrich him is to enrich a Jie. Or they will say, "We can for our sovereign form alliances with other States, so that our battles must be successful." Such persons are now-a-days called "Good ministers," but anciently they were called "Robbers of the people." If a sovereign follows not the right way, nor has his mind directed to benevolence, to seek to enrich him is to enrich a Jie. Although a prince, pursuing the path of the present day, and not changing its practices, were to have the throne given to him, he could not retain it for a single morning.' Bai Gui said, 'I want to take a twentieth of the produce only as the tax. What do you think of it?' Mencius said, 'Your way would be that of the Mo. In a country of ten thousand families, would it do to have only one potter?' Gui replied, 'No. The vessels would not be enough to use.' Mencius went on, 'In Mo all the five kinds of grain are not grown; it only produces the millet. There are no fortified cities, no edifices, no ancestral temples, no ceremonies of sacrifice; there are no princes requiring presents and entertainments; there is no system of officers with their various subordinates. On these accounts a tax of one-twentieth of the produce is sufficient there. But now it is the Middle Kingdom that we live in. To banish the relationships of men, and have no superior men - how can such a state of things be thought of? With but few potters a kingdom cannot subsist; how much less can it subsist without men of a higher rank than others? If we wish to make the taxation lighter than the system of Yao and Shun, we shall just have a great Mo and a small Mo. If we wish to make it heavier, we shall just have the great Jie and the small Jie.' Bai Gui said, 'My management of the waters is superior to that of Yu.' Mencius replied, 'You are wrong, Sir. Yu's regulation of the waters was according to the laws of water. He therefore made the four seas their receptacle, while you make the neighbouring States their receptacle. Water flowing out of its channels is called an inundation. Inundating waters are a vast waste of water, and what a benevolent man detests. You are wrong, my good Sir.' Mencius said, 'If a scholar have not faith, how shall he take a firm hold of things?' The prince of Lu wanting to commit the administration of his government to the disciple Yue Zheng, Mencius said, 'When I heard of it, I was so glad that I could not sleep.' Gong Sun Chou asked, 'Is Yue Zheng a man of vigour?' and was answered, 'No.' 'Is he wise in council?' 'No.' 'Is he possessed of much information?' 'No.' 'What then made you so glad that you could not sleep?' 'He is a man who loves what is good.' 'Is the love of what is good sufficient?' 'The love of what is good is more than a sufficient qualification for the government of the kingdom; how much more is it so for the State of Lu! If a minister love what is good, all within the four seas will count 1000 li but a small distance, and will come and lay their good thoughts before him. If he do not love what is good, men will say, "How self-conceited he looks? He is saying to himself, I know it." The language and looks of that self-conceit will keep men off at a distance of 1,000 li. When good men stop 1,000 li off, calumniators, flatterers, and sycophants will make their appearance. When a minister lives among calumniators, flatterers, and sycophants, though he may wish the State to be well governed, is it possible for it to be so?' The disciple Chen said, 'What were the principles on which superior men of old took office?' Mencius replied, 'There were three cases in which they accepted office, and three in which they left it. If received with the utmost respect and all polite observances, and they could say to themselves that the prince would carry their words into practice, then they took office with him. Afterwards, although there might be no remission in the polite demeanour of the prince, if their words were not carried into practice, they would leave him. The second case was that in which, though the prince could not be expected at once to carry their words into practice, yet being received by him with the utmost respect, they took office with him. But afterwards, if there was a remission in his polite demeanour, they would leave him. The last case was that of the superior man who had nothing to eat, either morning or evening, and was so famished that he could not move out of his door. If the prince, on hearing of his state, said, "I must fail in the great point, that of carrying his doctrines into practice, neither am I able to follow his words, but I am ashamed to allow him to die of want in my country;" the assistance offered in such a case might be received, but not beyond what was sufficient to avert death.' Mencius said, 'Shun rose from among the channelled fields. Fu Yue was called to office from the midst of his building frames; Jiao Ge from his fish and salt; Guan Yi Wu from the hands of his gaoler; Sun Shu Ao from his hiding by the sea-shore; and Bai Li Xi from the market-place. Thus, when Heaven is about to confer a great office on any man, it first exercises his mind with suffering, and his sinews and bones with toil. It exposes his body to hunger, and subjects him to extreme poverty. It confounds his undertakings. By all these methods it stimulates his mind, hardens his nature, and supplies his incompetencies. Men for the most part err, and are afterwards able to reform. They are distressed in mind and perplexed in their thoughts, and then they arise to vigorous reformation. When things have been evidenced in men's looks, and set forth in their words, then they understand them. If a prince have not about his court families attached to the laws and worthy counsellors, and if abroad there are not hostile States or other external calamities, his kingdom will generally come to ruin. From these things we see how life springs from sorrow and calamity, and death from ease and pleasure.' Mencius said, 'There are many arts in teaching. I refuse, as inconsistent with my character, to teach a man, but I am only thereby still teaching him.'
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