孟子 梁惠王下孟子 梁惠王下
孟子孟子
Tap any character for its reading and meaning.
莊庄暴暴見见孟孟子子
曰曰
暴暴見见於于王王
王王語语暴暴以以好好樂乐
暴暴未未有有以以對对也也
曰曰
好好樂乐何何如如
孟孟子子曰曰
王王之之好好樂乐甚甚
則则齊齐國国其其庶庶幾几乎乎
他他日日見见於于王王
曰曰
王王嘗尝語语莊庄子子以以好好樂乐
有有諸诸
王王變变乎乎色色
曰曰
寡寡人人非非能能好好先先王王之之樂乐也也
直直好好世世俗俗之之樂乐耳耳
曰曰
王王之之好好樂乐甚甚
則则齊齐其其庶庶幾几乎乎
今今之之樂乐
猶犹古古之之樂乐也也
曰曰
可可得得聞闻與与
曰曰
獨独樂乐樂乐
與与人人樂乐樂乐
孰孰樂乐
曰曰
不不若若與与人人
曰曰
與与少少樂乐樂乐
與与眾众樂乐樂乐
孰孰樂乐
曰曰
不不若若與与眾众
臣臣請请為为王王言言樂乐
今今王王鼓鼓樂乐於于此此
百百姓姓聞闻王王鐘钟鼓鼓之之聲声
管管龠龠之之音音
舉举疾疾首首蹙蹙頞頞而而相相告告曰曰
吾吾王王之之好好鼓鼓樂乐
夫夫何何使使我我至至於于此此極极也也
父父子子不不相相見见
兄兄弟弟妻妻子子離离散散
今今王王田田獵猎於于此此
百百姓姓聞闻王王車车馬马之之音音
見见羽羽旄旄之之美美
舉举疾疾首首蹙蹙頞頞而而相相告告曰曰
吾吾王王之之好好田田獵猎
夫夫何何使使我我至至於于此此極极也也
父父子子不不相相見见
兄兄弟弟妻妻子子離离散散
此此無无他他
不不與与民民同同樂乐也也
今今王王鼓鼓樂乐於于此此
百百姓姓聞闻王王鐘钟鼓鼓之之聲声
管管龠龠之之音音
舉举欣欣欣欣然然有有喜喜色色而而相相告告曰曰
吾吾王王庶庶幾几無无疾疾病病與与
何何以以能能鼓鼓樂乐也也
今今王王田田獵猎於于此此
百百姓姓聞闻王王車车馬马之之音音
見见羽羽旄旄之之美美
舉举欣欣欣欣然然有有喜喜色色而而相相告告曰曰
吾吾王王庶庶幾几無无疾疾病病與与
何何以以能能田田獵猎也也
此此無无他他
與与民民同同樂乐也也
今今王王與与百百姓姓同同樂乐
則则王王矣矣
齊齐宣宣王王問问曰曰
文文王王之之囿囿方方七七十十里里
有有諸诸
孟孟子子對对曰曰
於于傳传有有之之
曰曰
若若是是其其大大乎乎
曰曰
民民猶犹以以為为小小也也
曰曰
寡寡人人之之囿囿方方四四十十里里
民民猶犹以以為为大大
何何也也
曰曰
文文王王之之囿囿方方七七十十里里
芻刍蕘荛者者往往焉焉
雉雉兔兔者者往往焉焉
與与民民同同之之
民民以以為为小小
不不亦亦宜宜乎乎
臣臣始始至至於于境境
問问國国之之大大禁禁
然然後后敢敢入入
臣臣聞闻郊郊關关之之內内有有囿囿方方四四十十里里
殺杀其其麋麋鹿鹿者者如如殺杀人人之之罪罪
則则是是方方四四十十里里為为阱阱於于國国中中
民民以以為为大大
不不亦亦宜宜乎乎
齊齐宣宣王王問问曰曰
交交鄰邻國国有有道道乎乎
孟孟子子對对曰曰
有有
惟惟仁仁者者為为能能以以大大事事小小
是是故故湯汤事事葛葛
文文王王事事昆昆夷夷
惟惟智智者者為为能能以以小小事事大大
故故太太王王事事獯獯鬻鬻
勾勾踐践事事吳吴
以以大大事事小小者者
樂乐天天者者也也
以以小小事事大大者者
畏畏天天者者也也
樂乐天天者者
保保天天下下
畏畏天天者者
保保其其國国
詩诗
云云
畏畏天天之之威威
於于時时保保之之
王王曰曰
大大哉哉言言矣矣
寡寡人人有有疾疾
寡寡人人好好勇勇
對对曰曰
王王請请無无好好小小勇勇
夫夫撫抚劍剑疾疾視视曰曰
彼彼惡恶敢敢當当我我哉哉
此此匹匹夫夫之之勇勇
敵敌一一人人者者也也
王王請请大大之之
詩诗
云云
王王赫赫斯斯怒怒
爰爰整整其其旅旅
以以遏遏徂徂莒莒
以以篤笃周周祜祜
以以對对於于天天下下
此此文文王王之之勇勇也也
文文王王一一怒怒而而安安天天下下之之民民
書书
曰曰
天天降降下下民民
作作之之君君
作作之之師师
惟惟曰曰
其其助助上上帝帝
寵宠之之四四方方
有有罪罪無无罪罪
惟惟我我在在
天天下下曷曷敢敢有有越越厥厥志志
一一人人衡衡行行於于天天下下
武武王王恥耻之之
此此武武王王之之勇勇也也
而而武武王王亦亦一一怒怒而而安安天天下下之之民民
今今王王亦亦一一怒怒而而安安天天下下之之民民
民民惟惟恐恐王王之之不不好好勇勇也也
齊齐宣宣王王見见孟孟子子於于雪雪宮宫
王王曰曰
賢贤者者亦亦有有此此樂乐乎乎
孟孟子子對对曰曰
有有
人人不不得得
則则非非其其上上矣矣
不不得得而而非非其其上上者者
非非也也
為为民民上上
而而不不與与民民同同樂乐者者
亦亦非非也也
樂乐民民之之樂乐者者
民民亦亦樂乐其其樂乐
憂忧民民之之憂忧者者
民民亦亦憂忧其其憂忧
樂乐以以天天下下
憂忧以以天天下下
然然而而不不王王者者
未未之之有有也也
昔昔者者齊齐景景公公問问於于晏晏子子曰曰
吾吾欲欲觀观於于轉转附附
朝朝舞舞
遵遵海海而而南南
放放於于琅琅邪邪
吾吾何何修修而而可可以以比比於于先先王王觀观也也
晏晏子子對对曰曰
善善哉哉問问也也
天天子子適适諸诸侯侯曰曰巡巡狩狩
巡巡狩狩者者
巡巡所所守守也也
諸诸侯侯朝朝於于天天子子曰曰述述職职
述述職职者者
述述所所職职也也
無无非非事事者者
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
夏夏諺谚曰曰
吾吾王王不不游游
吾吾何何以以休休
吾吾王王不不豫豫
吾吾何何以以助助
一一遊游一一豫豫
為为諸诸侯侯度度
今今也也不不然然
師师行行而而糧粮食食
饑饥者者弗弗食食
勞劳者者弗弗息息
睊睊睊睊胥胥讒谗
民民乃乃作作慝慝
方方命命虐虐民民
飲饮食食若若流流
流流連连荒荒亡亡
為为諸诸侯侯憂忧
從从流流下下而而忘忘反反
謂谓之之流流
從从流流上上而而忘忘反反
謂谓之之連连
從从獸兽無无厭厌
謂谓之之荒荒
樂乐酒酒無无厭厌
謂谓之之亡亡
先先王王無无流流連连之之樂乐
荒荒亡亡之之行行
惟惟君君所所行行也也
景景公公說说
大大戒戒於于國国
出出捨舍於于郊郊
於于是是始始興兴發发補补不不足足
召召大大師师曰曰
為为我我作作君君臣臣相相說说之之樂乐
蓋盖徴徴招招
角角招招是是也也
其其詩诗曰曰
畜畜君君何何尤尤
畜畜君君者者
好好君君也也
齊齐宣宣王王問问曰曰
人人皆皆謂谓我我毀毁明明堂堂
毀毁諸诸
已已乎乎
孟孟子子對对曰曰
夫夫明明堂堂者者
王王者者之之堂堂也也
王王欲欲行行王王政政
則则勿勿毀毁之之矣矣
王王曰曰
王王政政可可得得聞闻與与
對对曰曰
昔昔者者文文王王之之治治岐岐也也
耕耕者者九九一一
仕仕者者世世祿禄
關关市市譏讥而而不不征征
澤泽梁梁無无禁禁
罪罪人人不不孥孥
老老而而無无妻妻曰曰鰥鳏
老老而而無无夫夫曰曰寡寡
老老而而無无子子曰曰獨独
幼幼而而無无父父曰曰孤孤
此此四四者者
天天下下之之窮穷民民而而無无告告者者
文文王王發发政政施施仁仁
必必先先斯斯四四者者
詩诗云云
哿哿矣矣富富人人
哀哀此此煢茕獨独
王王曰曰
善善哉哉言言乎乎
曰曰
王王如如善善之之
則则何何為为不不行行
王王曰曰
寡寡人人有有疾疾
寡寡人人好好貨货
對对曰曰
昔昔者者公公劉刘好好貨货
詩诗
云云
乃乃積积乃乃倉仓
乃乃裹裹餱糇糧粮
於于橐橐於于囊囊
思思戢戢用用光光
弓弓矢矢斯斯張张
干干戈戈戚戚揚扬
爰爰方方啟启行行
故故居居者者有有積积倉仓
行行者者有有裹裹糧粮也也
然然後后可可以以爰爰方方啟启行行
王王如如好好貨货
與与百百姓姓同同之之
於于王王何何有有
王王曰曰
寡寡人人有有疾疾
寡寡人人好好色色
對对曰曰
昔昔者者大大王王好好色色
愛爱厥厥妃妃
詩诗
云云
古古公公亶亶父父
來来朝朝走走馬马
率率西西水水滸浒
至至於于岐岐下下
爰爰及及姜姜女女
聿聿來来胥胥宇宇
當当是是時时也也
內内無无怨怨女女
外外無无曠旷夫夫
王王如如好好色色
與与百百姓姓同同之之
於于王王何何有有
孟孟子子謂谓齊齐宣宣王王
曰曰
王王之之臣臣有有托托其其妻妻子子於于其其友友而而之之楚楚游游者者
比比其其反反也也
則则凍冻餒馁其其妻妻子子
則则如如之之何何
王王曰曰
棄弃之之
曰曰
士士師师不不能能治治士士
則则如如之之何何
王王曰曰
已已之之
曰曰
四四境境之之內内不不治治
則则如如之之何何
王王顧顾左左右右而而言言他他
孟孟子子見见齊齐宣宣王王
曰曰
所所謂谓故故國国者者
非非謂谓有有喬乔木木之之謂谓也也
有有世世臣臣之之謂谓也也
王王無无親亲臣臣矣矣
昔昔者者所所進进
今今日日不不知知其其亡亡也也
王王曰曰
吾吾何何以以識识其其不不才才而而捨舍之之
曰曰
國国君君進进賢贤
如如不不得得已已
將将使使卑卑逾逾尊尊
疏疏逾逾戚戚
可可不不慎慎與与
左左右右皆皆曰曰賢贤
未未可可也也
諸诸大大夫夫皆皆曰曰賢贤
未未可可也也
國国人人皆皆曰曰賢贤
然然後后察察之之
見见賢贤焉焉
然然後后用用之之
左左右右皆皆曰曰不不可可
勿勿聽听
諸诸大大夫夫皆皆曰曰不不可可
勿勿聽听
國国人人皆皆曰曰不不可可
然然後后察察之之
見见不不可可焉焉
然然後后去去之之
左左右右皆皆曰曰可可殺杀
勿勿聽听
諸诸大大夫夫皆皆曰曰可可殺杀
勿勿聽听
國国人人皆皆曰曰可可殺杀
然然後后察察之之
見见可可殺杀焉焉
然然後后殺杀之之
故故曰曰
國国人人殺杀之之也也
如如此此
然然後后可可以以為为民民父父母母
齊齐宣宣王王問问曰曰
湯汤放放桀桀
武武王王伐伐紂纣
有有諸诸
孟孟子子對对曰曰
於于傳传有有之之
曰曰
臣臣弒弑其其君君可可乎乎
曰曰
賊贼仁仁者者謂谓之之
賊贼
賊贼義义者者謂谓之之
殘残
殘残賊贼之之人人謂谓之之
一一夫夫
聞闻誅诛一一夫夫紂纣矣矣
未未聞闻弒弑君君也也
孟孟子子見见齊齐宣宣王王
曰曰
為为巨巨室室
則则必必使使工工師师求求大大木木
工工師师得得大大木木
則则王王喜喜
以以為为能能勝胜其其任任也也
匠匠人人斫斫而而小小之之
則则王王怒怒
以以為为不不勝胜其其任任矣矣
夫夫人人幼幼而而學学之之
壯壮而而欲欲行行之之
王王曰曰
姑姑捨舍女女所所學学而而從从我我
則则何何如如
今今有有璞璞玉玉於于此此
雖虽萬万鎰镒
必必使使玉玉人人雕雕琢琢之之
至至於于治治國国家家
則则曰曰
姑姑捨舍女女所所學学而而從从我我
則则何何以以異异於于教教玉玉人人雕雕琢琢玉玉哉哉
齊齐人人伐伐燕燕
勝胜之之
宣宣王王問问曰曰
或或謂谓寡寡人人勿勿取取
或或謂谓寡寡人人取取之之
以以萬万乘乘之之國国伐伐萬万乘乘之之國国
五五旬旬而而舉举之之
人人力力不不至至於于此此
不不取取必必有有天天殃殃
取取之之何何如如
孟孟子子對对曰曰
取取之之而而燕燕民民悅悦
則则取取之之
古古之之人人有有行行之之者者
武武王王是是也也
取取之之而而燕燕民民不不悅悦
則则勿勿取取
古古之之人人有有行行之之者者
文文王王是是也也
以以萬万乘乘之之國国伐伐萬万乘乘之之國国
簞箪食食壺壶漿浆以以迎迎王王師师
豈岂有有他他哉哉
避避水水火火也也
如如水水益益深深
如如火火益益熱热
亦亦運运而而已已矣矣
齊齐人人伐伐燕燕
取取之之
諸诸侯侯將将謀谋救救燕燕
宣宣王王曰曰
諸诸侯侯多多謀谋伐伐寡寡人人者者
何何以以待待之之
孟孟子子對对曰曰
臣臣聞闻七七十十里里為为政政於于天天下下者者
湯汤是是也也
未未聞闻以以千千里里畏畏人人者者也也
書书曰曰
湯汤一一征征
自自葛葛始始
天天下下信信之之
東东面面而而征征
西西夷夷怨怨
南南面面而而征征
北北狄狄怨怨曰曰
奚奚為为後后我我
民民望望之之
若若大大旱旱之之望望雲云霓霓也也
歸归市市者者不不止止
耕耕者者不不變变
誅诛其其君君而而弔吊其其民民
若若時时雨雨降降
民民大大悅悦
書书曰曰
徯徯我我后后
后后來来其其蘇苏
今今燕燕虐虐其其民民
王王往往而而征征之之
民民以以為为將将拯拯己己於于水水火火之之中中也也
簞箪食食壺壶漿浆以以迎迎王王師师
若若殺杀其其兄兄父父
係系累累其其子子弟弟
毀毁其其宗宗廟庙
遷迁其其重重器器
如如之之何何其其可可也也
天天下下固固畏畏齊齐之之強强也也
今今又又倍倍地地而而不不行行仁仁政政
是是動动天天下下之之兵兵也也
王王速速出出令令
反反其其旄旄倪倪
止止其其重重器器
謀谋於于燕燕眾众
置置君君而而後后去去之之
則则猶犹可可及及止止也也
鄒邹與与魯鲁鬨哄
穆穆公公問问曰曰
吾吾有有司司死死者者三三十十三三人人
而而民民莫莫之之死死也也
誅诛之之
則则不不可可勝胜誅诛
不不誅诛
則则疾疾視视其其長长上上之之死死而而不不救救
如如之之何何則则可可也也
孟孟子子對对曰曰
凶凶年年饑饥歲岁
君君之之民民老老弱弱轉转乎乎溝沟壑壑
壯壮者者散散而而之之四四方方者者
幾几千千人人矣矣
而而君君之之倉仓廩廪實实
府府庫库充充
有有司司莫莫以以告告
是是上上慢慢而而殘残下下也也
曾曾子子曰曰
戒戒之之戒戒之之
出出乎乎爾尔者者
反反乎乎爾尔者者也也
夫夫民民今今而而後后得得反反之之也也
君君無无尤尤焉焉
君君行行仁仁政政
斯斯民民親亲其其上上
死死其其長长矣矣
滕滕文文公公問问曰曰
滕滕
小小國国也也
間间於于齊齐
楚楚
事事齊齐乎乎
事事楚楚乎乎
孟孟子子對对曰曰
是是謀谋非非吾吾所所能能及及也也
無无已已
則则有有一一焉焉
鑿凿斯斯池池也也
築筑斯斯城城也也
與与民民守守之之
效效死死而而民民弗弗去去
則则是是可可為为也也
滕滕文文公公問问曰曰
齊齐人人將将築筑薛薛
吾吾甚甚恐恐
如如之之何何則则可可
孟孟子子對对曰曰
昔昔者者大大王王居居邠邠
狄狄人人侵侵之之
去去之之岐岐山山之之下下居居焉焉
非非擇择而而取取之之
不不得得已已也也
苟苟為为善善
後后世世子子孫孙必必有有王王者者矣矣
君君子子創创業业垂垂統统
為为可可繼继也也
若若夫夫成成功功
則则天天也也
君君如如彼彼何何哉哉
強强為为善善而而已已矣矣
滕滕文文公公問问曰曰
滕滕
小小國国也也
竭竭力力以以事事大大國国
則则不不得得免免焉焉
如如之之何何則则可可
孟孟子子對对曰曰
昔昔者者大大王王居居邠邠
狄狄人人侵侵之之
事事之之以以皮皮幣币
不不得得免免焉焉
事事之之以以犬犬馬马
不不得得免免焉焉
事事之之以以珠珠玉玉
不不得得免免焉焉
乃乃屬属其其耆耆老老而而告告之之曰曰
狄狄人人之之所所欲欲者者
吾吾土土地地也也
吾吾聞闻之之也也
君君子子不不以以其其所所以以養养人人者者害害人人
二二三三子子何何患患乎乎無无君君
我我將将去去之之
去去邠邠
逾逾梁梁山山
邑邑於于岐岐山山之之下下居居焉焉
邠邠人人曰曰
仁仁人人也也
不不可可失失也也
從从之之者者如如歸归市市
或或曰曰
世世守守也也
非非身身之之所所能能為为也也
效效死死勿勿去去
君君請请擇择於于斯斯二二者者
魯鲁平平公公將将出出
嬖嬖人人臧臧倉仓者者請请曰曰
他他日日君君出出
則则必必命命有有司司所所之之
今今乘乘輿舆已已駕驾矣矣
有有司司未未知知所所之之
敢敢請请
公公曰曰
將将見见孟孟子子
曰曰
何何哉哉
君君所所為为輕轻身身以以先先於于匹匹夫夫者者
以以為为賢贤乎乎
禮礼義义由由賢贤者者出出
而而孟孟子子之之後后喪丧逾逾前前喪丧
君君無无見见焉焉
公公曰曰
諾诺
樂乐正正子子入入見见
曰曰
君君奚奚為为不不見见孟孟軻轲也也
曰曰
或或告告寡寡人人曰曰
孟孟子子之之後后喪丧逾逾前前喪丧
是是以以不不往往見见也也
曰曰
何何哉哉
君君所所謂谓逾逾者者
前前以以士士
後后以以大大夫夫
前前以以三三鼎鼎
而而後后以以五五鼎鼎與与
曰曰
否否
謂谓棺棺槨椁衣衣衾衾之之美美也也
曰曰
非非所所謂谓逾逾也也
貧贫富富不不同同也也
樂乐正正子子見见孟孟子子
曰曰
克克告告於于君君
君君為为來来見见也也
嬖嬖人人有有臧臧倉仓者者沮沮君君
君君是是以以不不果果來来也也
曰曰
行行或或使使之之
止止或或尼尼之之
行行
止止
非非人人所所能能也也
吾吾之之不不遇遇魯鲁侯侯
天天也也
臧臧氏氏之之子子
焉焉能能使使予予不不遇遇哉哉
Translation
Liang Hui Wang II Zhuang Bao, seeing Mencius, said to him, 'I had an interview with the king. His Majesty told me that he loved music, and I was not prepared with anything to reply to him. What do you pronounce about that love of music?' Mencius replied, 'If the king's love of music were very great, the kingdom of Qi would be near to a state of good government!' Another day, Mencius, having an interview with the king, said, 'Your Majesty, I have heard, told the officer Zhuang, that you love music - was it so?' The king changed colour, and said, 'I am unable to love the music of the ancient sovereigns; I only love the music that suits the manners of the present age.' Mencius said, 'If your Majesty's love of music were very great, Qi would be near to a state of good government! The music of the present day is just like the music of antiquity, as regards effecting that.' The king said, 'May I hear from you the proof of that?' Mencius asked, 'Which is the more pleasant - to enjoy music by yourself alone, or to enjoy it with others?' 'To enjoy it with others,' was the reply. 'And which is the more pleasant - to enjoy music with a few, or to enjoy it with many?' 'To enjoy it with many.' Mencius proceeded, 'Your servant begs to explain what I have said about music to your Majesty. Now, your Majesty is having music here. The people hear the noise of your bells and drums, and the notes of your fifes and pipes, and they all, with aching heads, knit their brows, and say to one another, "That's how our king likes his music! But why does he reduce us to this extremity of distress? Fathers and sons cannot see one another. Elder brothers and younger brothers, wives and children, are separated and scattered abroad." Now, your Majesty is hunting here. The people hear the noise of your carriages and horses, and see the beauty of your plumes and streamers, and they all, with aching heads, knit their brows, and say to one another, "That's how our king likes his hunting! But why does he reduce us to this extremity of distress? Fathers and sons cannot see one another. Elder brothers and younger brothers, wives and children, are separated and scattered abroad." Their feeling thus is from no other reason but that you do not allow the people to have pleasure as well as yourself. 'Now, your Majesty is having music here. The people hear the noise of your bells and drums, and the notes of your fifes and pipes, and they all, delighted, and with joyful looks, say to one another, "That sounds as if our king were free from all sickness! If he were not, how could he enjoy this music?" Now, your Majesty is hunting here. The people hear the noise of your carriages and horses, and see the beauty of your plumes and streamers, and they all, delighted, and with joyful looks, say to one another, "That looks as if our king were free from all sickness! If he were not, how could he enjoy this hunting?" Their feeling thus is from no other reason but that you cause them to have their pleasure as you have yours. If your Majesty now will make pleasure a thing common to the people and yourself, the royal sway awaits you.' The king Xuan of Qi asked, 'Was it so, that the park of king Wen contained seventy square li?' Mencius replied, 'It is so in the records.' 'Was it so large as that?' exclaimed the king. 'The people,' said Mencius, 'still looked on it as small.' The king added, 'My park contains only forty square li, and the people still look on it as large. How is this?' 'The park of king Wen,' was the reply, 'contained seventy square li, but the grass-cutters and fuel-gatherers had the privilege of entrance into it; so also had the catchers of pheasants and hares. He shared it with the people, and was it not with reason that they looked on it as small? When I first arrived at the borders of your kingdom, I inquired about the great prohibitory regulations, before I would venture to enter it; and I heard, that inside the barrier-gates there was a park of forty square lî, and that he who killed a deer in it, was held guilty of the same crime as if he had killed a man. Thus those forty square li are a pitfall in the middle of the kingdom. Is it not with reason that the people look upon them as large?' The king Xuan of Qi asked, saying, 'Is there any way to regulate one's maintenance of intercourse with neighbouring kingdoms?' Mencius replied, 'There is. But it requires a perfectly virtuous prince to be able, with a great country, to serve a small one - as, for instance, Tang served Ge, and king Wen served the Kun barbarians. And it requires a wise prince to be able, with a small country, to serve a large one - as the king Tai served the Xun Yu, and Gou Jian served Wu. He who with a areat State serves a small one, delights in Heaven. He who with a small State serves a large one, stands in awe of Heaven. He who delights in Heaven, will affect with his love and protection the whole kingdom. He who stands in awe of Heaven, will affect with his love and protection his own kingdom. It is said in the Book of Poetry, "I fear the Majesty of Heaven, and will thus preserve its favouring decree."' The king said,'A great saying! But I have an infirmity - I love valour.' I beg your Majesty,' was the reply, 'not to love small valour. If a man brandishes his sword, looks fiercely, and says, "How dare he withstand me?" - this is the valour of a common man, who can be the opponent only of a single individual. I beg your Majesty to greaten it. It is said in the Book of Poetry, "The king blazed with anger, And he marshalled his hosts, To stop the march to Chu, To consolidate the prosperity of Zhou, To meet the expectations of the nation." This was the valour of king Wen. King Wen, in one burst of his anger, gave repose to all the people of the kingdom. In the Book of History it is said, "Heaven having produced the inferior people, made for them rulers and teachers, with the purpose that they should be assisting to God, and therefore distinguished them throughout the four quarters of the land. Whoever are offenders, and whoever are innocent, here am I to deal with them. How dare any under heaven give indulgence to their refractory wills?" There was one man pursuing a violent and disorderly course in the kingdom, and king Wu was ashamed of it. This was the valour of king Wu. He also, by one display of his anger, gave repose to all the people of the kingdom. Let now your Majesty also, in one burst of anger, give repose to all the people of the kingdom. The people are only afraid that your Majesty does not love valour.' The king Xuan of Qi had an interview with Mencius in the Snow palace, and said to him, 'Do men of talents and worth likewise find pleasure in these things?' Mencius replied, 'They do; and if people generally are not able to enjoy themselves, they condemn their superiors. For them, when they cannot enjoy themselves, to condemn their superiors is wrong, but when the superiors of the people do not make enjoyment a thing common to the people and themselves, they also do wrong. When a ruler rejoices in the joy of his people, they also rejoice in his joy; when he grieves at the sorrow of his people, they also grieve at his sorrow. A sympathy of joy will pervade the kingdom; a sympathy of sorrow will do the same - in such a state of things, it cannot be but that the ruler attain to the royal dignity. 'Formerly, the duke Jing of Qi asked the minister Yan, saying, "I wish to pay a visit of inspection to Zhuan Fu, and Chao Wu, and then to bend my course southward along the shore, till I come to Lang Xie. What shall I do that my tour may be fit to be compared with the visits of inspection made by the ancient sovereigns?" The minister Yan replied, "An excellent inquiry! When the Son of Heaven visited the princes, it was called a tour of inspection, that is, be surveyed the States under their care. When the princes attended at the court of the Son of Heaven, it was called a report of office, that is, they reported their administration of their offices. Thus, neither of the proceedings was without a purpose. And moreover, in the spring they examined the ploughing, and supplied any deficiency of seed; in the autumn they examined the reaping, and supplied any deficiency of yield. There is the saying of the Xia dynasty - If our king do not take his ramble, what will become of our happiness? If our king do not make his excursion, what will become of our help? That ramble, and that excursion, were a pattern to the princes. Now, the state of things is different. A host marches in attendance on the ruler, and stores of provisions are consumed. The hungry are deprived of their food, and there is no rest for those who are called to toil. Maledictions are uttered by one to another with eyes askance, and the people proceed to the commission of wickedness. Thus the royal ordinances are violated, and the people are oppressed, and the supplies of food and drink flow away like water. The rulers yield themselves to the current, or they urge their way against it; they are wild; they are utterly lost - these things proceed to the grief of the inferior princes. Descending along with the current, and forgetting to return, is what I call yielding to it. Pressing up against it, and forgetting to return, is what I call urging their way against it. Pursuing the chase without satiety is what I call being wild. Delighting in wine without satiety is what I call being lost. The ancient sovereigns had no pleasures to which they gave themselves as on the flowing stream; no doings which might be so characterized as wild and lost. It is for you, my prince, to pursue your course." The duke Ching was pleased. He issued a proclamation throughout his State, and went out and occupied a shed in the borders. From that time he began to open his granaries to supply the wants of the people, and calling the Grand music-master, he said to him "Make for me music to suit a prince and his minister pleased with each other." And it was then that the Zheng Zhao and Jiao Zhao were made, in the words to which it was said, "Is it a fault to restrain one's prince?" He who restrains his prince loves his prince.' The king Xuan of Qi said, 'People all tell me to pull down and remove the Hall of Distinction. Shall I pull it down, or stop the movement for that object?' Mencius replied, 'The Hall of Distinction is a Hall appropriate to the sovereigns. If your Majesty wishes to practise the true royal government, then do not pull it down.' The king said, 'May I hear from you what the true royal government is?' 'Formerly,' was the reply, 'king Wen's government of Qi was as follows: The husbandmen cultivated for the government one-ninth of the land; the descendants of officers were salaried; at the passes and in the markets, strangers were inspected, but goods were not taxed: there were no prohibitions respecting the ponds and weirs; the wives and children of criminals were not involved in their guilt. There were the old and wifeless, or widowers; the old and husbandless, or widows; the old and childless, or solitaries; the young and fatherless, or orphans - these four classes are the most destitute of the people, and have none to whom they can tell their wants, and king Wen, in the institution of his government with its benevolent action, made them the first objects of his regard, as it is said in the Book of Poetry, "The rich may get through life well; But alas! for the miserable and solitary!"' The king said, 'O excellent words!' Mencius said, 'Since your Majesty deems them excellent, why do you not practise them?' 'I have an infirmity,' said the king; 'I am fond of wealth.' The reply was, 'Formerly, Gong Liu was fond of wealth. It is said in the Book of Poetry, "He reared his ricks, and filled his granaries, He tied up dried provisions and grain, In bottomless bags, and sacks, That he might gather his people together, and glorify his State. With bows and arrows all-displayed, With shields, and spears, and battle-axes, large and small, He commenced his march." In this way those who remained in their old seat had their ricks and granaries, and those who marched had their bags of provisions. It was not till after this that he thought he could begin his march. If your Majesty loves wealth, give the people power to gratify the same feeling, and what difficulty will there be in your attaining the royal sway?' The king said, 'I have an infirmity; I am fond of beauty.' The reply was, 'Formerly, king Tai was fond of beauty, and loved his wife. It is said in the Book of Poetry, "Gu Gong Tan Fu, Came in the morning, galloping his horse, By the banks of the western waters, As far as the foot of Qi hill, Along with the lady of Jiang; They came and together chose the site for their settlement." At that time, in the seclusion of the house, there were no dissatisfied women, and abroad, there were no unmarried men. If your Majesty loves beauty, let the people be able to gratify the same feeling, and what difficulty will there be in your attaining the royal sway?' Mencius said to the king Xuan of Qi, 'Suppose that one of your Majesty's ministers were to entrust his wife and children to the care of his friend, while he himself went into Chu to travel, and that, on his return, he should find that the friend had let his wife and children suffer from cold and hunger - how ought he to deal with him?' The king said, 'He should cast him off.' Mencius proceeded, 'Suppose that the chief criminal judge could not regulate the officers under him, how would you deal with him?' The king said, 'Dismiss him.' Mencius again said, 'If within the four borders of your kingdom there is not good government, what is to be done?' The king looked to the right and left, and spoke of other matters. Mencius, having an interview with the king Xuan of Qi, said to him, 'When men speak of "an ancient kingdom," it is not meant thereby that it has lofty trees in it, but that it has ministers sprung from families which have been noted in it for generations. Your Majesty has no intimate ministers even. Those whom you advanced yesterday are gone to-day, and you do not know it.' The king said, 'How shall I know that they have not ability, and so avoid employing them at all?' The reply was, 'The ruler of a State advances to office men of talents and virtue only as a matter of necessity. Since he will thereby cause the low to overstep the honourable, and distant to overstep his near relatives, ought he to do so but with caution? When all those about you say, "This is a man of talents and worth," you may not therefore believe it. When your great officers all say, "This is a man of talents and virtue," neither may you for that believe it. When all the people say, "This is a man of talents and virtue," then examine into the case, and when you find that the man is such, employ him. When all those about you say, "This man won't do," don't listen to them. When all your great officers say, "This man won't do," don't listen to them. When the people all sav, "This man won't do," then examine into the case, and when you find that the man won't do, send him away. When all those about you say, "This man deserves death," don't listen to them. When all your great officers say, "This man deserves death," don't listen to them. When the people all say, "This man deserves death," then inquire into the case, and when you see that the man deserves death, put him to death. In accordance with this we have the saying, "The people killed him." You must act in this way in order to be the parent of the people.' The king Xuan of Qi asked, saying, 'Was it so, that Tang banished Jie, and that king Wu smote Zhou?' Mencius replied, 'It is so in the records.' The king said, 'May a minister then put his sovereign to death?' Mencius said, 'He who outrages the benevolence proper to his nature, is called a robber; he who outrages righteousness, is called a ruffian. The robber and ruffian we call a mere fellow. I have heard of the cutting off of the fellow Zhou, but I have not heard of the putting a sovereign to death, in his case.' Mencius, having an interview with the king Xuan of Qi, said to him, 'If you are going to build a large mansion, you will surely cause the Master of the workmen to look out for large trees, and when he has found such large trees, you will be glad, thinking that they will answer for the intended object. Should the workmen hew them so as to make them too small, then your Majesty will be angry, thinking that they will not answer for the purpose. Now, a man spends his youth in learning the principles of right government, and, being grown up to vigour, he wishes to put them in practice; if your Majesty says to him, "For the present put aside what you have learned, and follow me," what shall we say? Here now you have a gem unwrought, in the stone. Although it may be worth 240,000 taels, you will surely employ a lapidary to cut and polish it. But when you come to the government of the State, then you say, "For the present put aside what you have learned, and follow me." How is it that you herein act so differently from your conduct in calling in the lapidary to cut the gem?' The people of Qi attacked Yan, and conquered it. The king Xuan asked, saying, 'Some tell me not to take possession of it for myself, and some tell me to take possession of it. For a kingdom of ten thousand chariots, attacking another of ten thousand chariots, to complete the conquest of it in fifty days, is an achievement beyond mere human strength. If I do not take possession of it, calamities from Heaven will surely come upon me. What do you say to my taking possession of it?' Mencius replied, 'If the people of Yan will be pleased with your taking possession of it, then do so. Among the ancients there was one who acted on this principle, namely king Wu. If the people of Yan will not be pleased with your taking possession of it, then do not do so. Among the ancients there was one who acted on this principle, namely king Wen. When, with all the strength of your country of ten thousand chariots, you attacked another country of ten thousand chariots, and the people brought baskets of rice and vessels of congee, to meet your Majesty's host, was there any other reason for this but that they hoped to escape out of fire and water? If you make the water more deep and the fire more fierce, they will in like manner make another revolution.' The people of Qi, having smitten Yan, took possession of it, and upon this, the princes of the various States deliberated together, and resolved to deliver Yan from their power. The king Xuan said to Mencius, 'The princes have formed many plans to attack me - how shall I prepare myself for them?' Mencius replied, 'I have heard of one who with seventy li exercised all the functions of government throughout the kingdom. That was Tang. I have never heard of a prince with a thousand li standing in fear of others. It is said in the Book of History, As soon as Tang began his work of executing justice, he commenced with Ge. The whole kingdom had confidence in him. When he pursued his work in the east, the rude tribes on the west murmured. So did those on the north, when he was engaged in the south. Their cry was "Why does he put us last?" Thus, the people looked to him, as we look in a time of great drought to the clouds and rainbows. The frequenters of the markets stopped not. The husbandmen made no change in their operations. While he punished their rulers, he consoled the people. His progress was like the falling of opportune rain, and the people were delighted. It is said again in the Book of History, "We have waited for our prince long; the prince's coming will be our reviving!" 'Now the ruler of Yan was tyrannizing over his people, and your Majesty went and punished him. The people supposed that you were going to deliver them out of the water and the fire, and brought baskets of rice and vessels of congee, to meet your Majesty's host. But you have slain their fathers and elder brothers, and put their sons and younger brothers in confinement. You have pulled down the ancestral temple of the State, and are removing to Qi its precious vessels. How can such a course be deemed proper? The rest of the kingdom is indeed jealously afraid of the strength of Qi; and now, when with a doubled territory you do not put in practice a benevolent government - it is this which sets the arms of the kingdom in in motion. If your Majesty will make haste to issue an ordinance, restoring your captives, old and young, stopping the removal of the precious vessels, and saying that, after consulting with the people of Yen, you will appoint them a ruler, and withdraw from the country - in this way you may still be able to stop the threatened attack.' There had been a brush between Zou and Lu, when the duke Mu asked Mencius, saying,'Of my officers there were killed thirty-three men, and none of the people would die in their defence. Though I sentenced them to death for their conduct, it is impossible to put such a multitude to death. If I do not put them to death, then there is the crime unpunished of their looking angrily on at the death of their officers, and not saving them. How is the exigency of the case to be met?' Mencius replied, 'In calamitous years and years of famine, the old and weak of your people, who have been found lying in the ditches and water-channels, and the able-bodied who have been scattered about to the four quarters, have amounted to several thousands. All the while, your granaries, 0 prince, have been stored with grain, and your treasuries and arsenals have been full, and not one of your officers has told you of the distress. Thus negligent have the superiors in your State been, and cruel to their inferiors. The philosopher Zeng said, "Beware, beware. What proceeds from you, will return to you again." Now at length the people have paid back the conduct of their officers to them. Do not you, 0 prince, blame them. If you will put in practice a benevolent government, this people will love you and all above them, and will die for their officers.' The duke Wen of Teng asked Mencius, saying, 'Teng is a small kingdom, and lies between Qi and Chu. Shall I serve Qi? Or shall I serve Chu?' Mencius replied, 'This plan which you propose is beyond me. If you will have me counsel you, there is one thing I can suggest. Dig deeper your moats; build higher your walls; guard them as well as your people. In case of attack, be prepared to die in your defence, and have the people so that they will not leave you - this is a proper course.' The duke Wen of Teng asked Mencius, saying, 'The people of Qi are going to fortify Xue. The movement occasions me great alarm. What is the proper course for me to take in the case?' Mencius replied, 'Formerly, when king Tai dwelt in Bin, the barbarians of the north were continually making incursions upon it. He therefore left it, went to the foot of mount Qi, and there took up his residence. He did not take that situation, as having selected it. It was a matter of necessity with him. If you do good, among your descendants, in after generations, there shall be one who will attain to the royal dignity. A prince lays the foundation of the inheritance, and hands down the beginning which he has made, doing what may be continued by his successors. As to the accomplishment of the great result, that is with Heaven. What is that Qi to you, 0 prince? Be strong to do good. That is all your business.' The duke Wen of Teng asked Mencius, saying, 'Teng is a small State. Though I do my utmost to serve those large kingdoms on either side of it, we cannot escape suffering from them. What course shall I take that we may do so?' Mencius replied, 'Formerly, when king Tai dwelt in Bin, the barbarians of the north were constantly making incursions upon it. He served them with skins and silks, and still he suffered from them. He served them with dogs and horses, and still he suffered from them. He served them with pearls and gems, and still he suffered from them. Seeing this, he assembled the old men, and announced to them, saying, "What the barbarians want is my territory. I have heard this - that a ruler does not injure his people with that wherewith he nourishes them. My children, why should you be troubled about having no prince? I will leave this." Accordingly, he left Bin, crossed the mountain Liang, built a town at the foot of mount Qi, and dwelt there. The people of Pin said, "He is a benevolent man. We must not lose him." Those who followed him looked like crowds hastening to market. On the other hand, some say, "The kingdom is a thing to be kept from generation to generation. One individual cannot undertake to dispose of it in his own person. Let him be prepared to die for it. Let him not quit it." I ask you, prince, to make your election between these two courses.' The duke Ping of Lu was about to leave his palace, when his favourite, one Zang Cang, made a request to him, saying, 'On other days, when you have gone out, you have given instructions to the officers as to where you were going. But now, the horses have been put to the carriage, and the officers do not yet know where you are going. I venture to ask.' The duke said, 'I am going to see the scholar Meng.' 'How is this?' said the other. 'That you demean yourself, prince, in paying the honour of the first visit to a common man, is, I suppose, because you think that he is a man of talents and virtue. By such men the rules of ceremonial proprieties and right are observed. But on the occasion of this Meng's second mourning, his observances exceeded those of the former. Do not go to see him, my prince.' The duke said, 'I will not.' The officer Yue Zheng entered the court, and had an audience. He said, 'Prince, why have you not gone to see Meng Ke?' the duke said, 'One told me that, on the occasion of the scholar Meng's second mourning, his observances exceeded those of the former. It is on that account that I have not gone to see him.' 'How is this!' answered Yue Zheng. 'By what you call "exceeding," you mean, I suppose, that, on the first occasion, he used the rites appropriate to a scholar, and, on the second, those appropriate to a great officer; that he first used three tripods, and afterwards five tripods.' The duke said, 'No; I refer to the greater excellence of the coffin, the shell, the grave-clothes, and the shroud.' Yo-chAng said, 'That cannot be called "exceeding." That was the difference between being poor and being rich.' After this, Yue Zheng saw Mencius, and said to him, 'I told the prince about you, and he was consequently coming to see you, when one of his favourites, named Zang Cang, stopped him, and therefore he did not come according to his purpose.' Mencius said, 'A man's advancement is effected, it may be, by others, and the stopping him is, it may be, from the efforts of others. But to advance a man or to stop his advance is really beyond the power of other men. My not finding in the prince of Lu a ruler who would confide in me, and put my counsels into practice, is from Heaven. How could that scion of the Zang family cause me not to find the ruler that would suit me?'
This is one text of 1,200+. The full study room adds stroke order, read-aloud audio, your own annotations, 平仄 for regulated verse, and a 30,895-idiom 成語 collection.
Enter the study room — $49, lifetimeMore free readings: 靜夜思 · 李白 山居秋暝 · 王維 春望 · 杜甫 · All texts 書庫 · Browse 成語