孟子 公孫丑上孟子 公孙丑上
孟子孟子
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公公孫孙丑丑問问曰曰
夫夫子子當当路路於于齊齐
管管仲仲
晏晏子子之之功功
可可復复許许乎乎
孟孟子子曰曰
子子誠诚齊齐人人也也
知知管管仲仲
晏晏子子而而已已矣矣
或或問问乎乎曾曾西西曰曰
吾吾子子與与子子路路孰孰賢贤
曾曾西西蹙蹙然然曰曰
吾吾先先子子之之所所畏畏也也
曰曰
然然則则吾吾子子與与管管仲仲孰孰賢贤
曾曾西西艴艴然然不不悅悦曰曰
爾尔何何曾曾比比予予於于管管仲仲
管管仲仲得得君君如如彼彼其其專专也也
行行乎乎國国政政如如彼彼其其久久也也
功功烈烈如如彼彼其其卑卑也也
爾尔何何曾曾比比予予於于是是
曰曰
管管仲仲
曾曾西西之之所所不不為为也也
而而子子為为我我愿愿之之乎乎
曰曰
管管仲仲以以其其君君霸霸
晏晏子子以以其其君君顯显
管管仲仲
晏晏子子猶犹不不足足為为與与
曰曰
以以齊齐王王由由反反手手也也
曰曰
若若是是
則则弟弟子子之之惑惑滋滋甚甚
且且以以文文王王之之德德
百百年年而而後后崩崩
猶犹未未洽洽於于天天下下
武武王王
周周公公繼继之之
然然後后大大行行
今今言言王王若若易易然然
則则文文王王不不足足法法與与
曰曰
文文王王何何可可當当也也
由由湯汤至至於于武武丁丁
賢贤聖圣之之君君六六七七作作
天天下下歸归殷殷久久矣矣
久久則则難难變变也也
武武丁丁朝朝諸诸侯侯有有天天下下
猶犹運运之之掌掌也也
紂纣之之去去武武丁丁未未久久也也
其其故故家家遺遗俗俗
流流風风善善政政
猶犹有有存存者者
又又有有微微子子
微微仲仲
王王子子比比干干
箕箕子子
膠胶鬲鬲
皆皆賢贤人人也也
相相與与輔辅相相之之
故故久久而而後后失失之之也也
尺尺地地莫莫非非其其有有也也
一一民民莫莫非非其其臣臣也也
然然而而文文王王猶犹方方百百里里起起
是是以以難难也也
齊齐人人有有言言曰曰
雖虽有有智智慧慧
不不如如乘乘勢势
雖虽有有镃镃基基
不不如如待待時时
今今時时則则易易然然也也
夏夏后后
殷殷
周周之之盛盛
地地未未有有過过千千里里者者也也
而而齊齐有有其其地地矣矣
雞鸡鳴鸣狗狗吠吠相相聞闻
而而達达乎乎四四境境
而而齊齐有有其其民民矣矣
地地不不改改辟辟矣矣
民民不不改改聚聚矣矣
行行仁仁政政而而王王
莫莫之之能能御御也也
且且王王者者之之不不作作
未未有有疏疏於于此此時时者者也也
民民之之憔憔悴悴於于虐虐政政
未未有有甚甚於于此此時时者者也也
饑饥者者易易為为食食
渴渴者者易易為为飲饮
孔孔子子曰曰
德德之之流流行行
速速於于置置郵邮而而傳传命命
當当今今之之時时
萬万乘乘之之國国行行仁仁政政
民民之之悅悦之之
猶犹解解倒倒懸悬也也
故故事事半半古古之之人人功功必必倍倍之之
惟惟此此時时為为然然
公公孫孙丑丑問问曰曰
夫夫子子加加齊齐之之卿卿相相
得得行行道道焉焉
雖虽由由此此霸霸王王不不異异矣矣
如如此此則则動动心心否否乎乎
孟孟子子曰曰
否否
我我四四十十不不動动心心
曰曰
若若是是則则夫夫子子過过孟孟賁贲遠远矣矣
曰曰
是是不不難难
告告子子先先我我不不動动心心
曰曰
不不動动心心有有道道乎乎
曰曰
有有
北北宮宫黝黝之之養养勇勇也也
不不膚肤橈桡
不不目目逃逃
思思以以一一豪豪挫挫於于人人
若若撻挞之之於于市市朝朝
不不受受於于褐褐寬宽博博
亦亦不不受受於于萬万乘乘之之君君
視视刺刺萬万乘乘之之君君若若刺刺褐褐夫夫
無无嚴严諸诸侯侯
惡恶聲声至至
必必反反之之
孟孟施施舍舍之之所所養养勇勇也也
曰曰
視视不不勝胜猶犹勝胜也也
量量敵敌而而後后進进
慮虑勝胜而而後后會会
是是畏畏三三軍军者者也也
舍舍豈岂能能為为必必勝胜哉哉
能能無无懼惧而而已已矣矣
孟孟施施舍舍似似曾曾子子
北北宮宫黝黝似似子子夏夏
夫夫二二子子之之勇勇
未未知知其其孰孰賢贤
然然而而孟孟施施舍舍守守約约也也
昔昔者者曾曾子子謂谓子子襄襄曰曰
子子好好勇勇乎乎
吾吾嘗尝聞闻大大勇勇於于夫夫子子矣矣
自自反反而而不不縮缩
雖虽褐褐寬宽博博
吾吾不不惴惴焉焉
自自反反而而縮缩
雖虽千千萬万人人吾吾往往矣矣
孟孟施施舍舍之之守守氣气
又又不不如如曾曾子子之之守守約约也也
曰曰
敢敢問问夫夫子子之之不不動动心心與与告告子子之之不不動动心心
可可得得聞闻與与
告告子子曰曰
不不得得於于言言
勿勿求求於于心心
不不得得於于心心
勿勿求求於于氣气
不不得得於于心心
勿勿求求於于氣气
可可
不不得得於于言言
勿勿求求於于心心
不不可可
夫夫志志
氣气之之帥帅也也
氣气
體体之之充充也也
夫夫志志至至焉焉
氣气次次焉焉
故故曰曰
持持其其志志
無无暴暴其其氣气
既既曰曰
志志
至至焉焉
氣气
次次焉焉
又又曰曰
持持其其志志
無无暴暴其其氣气
者者
何何也也
曰曰
志志壹壹則则動动氣气
氣气壹壹則则動动志志也也
今今夫夫蹶蹶者者趨趋者者是是氣气也也而而反反動动其其心心
敢敢問问夫夫子子惡恶乎乎長长
曰曰
我我知知言言
我我善善養养吾吾浩浩然然之之氣气
敢敢問问何何謂谓浩浩然然之之氣气
曰曰
難难言言也也
其其為为氣气也也至至大大至至剛刚
以以直直養养而而無无害害
則则塞塞于于天天地地之之間间
其其為为氣气也也配配義义與与道道
無无是是餒馁也也
是是集集義义所所生生者者
非非義义襲袭而而取取之之也也
行行有有不不慊慊於于心心則则餒馁矣矣
我我故故曰曰
告告子子未未嘗尝知知義义
以以其其外外之之也也
必必有有事事焉焉而而勿勿正正
心心勿勿忘忘
勿勿助助長长也也
無无若若宋宋人人然然
宋宋人人有有閔闵其其苗苗之之不不長长而而揠揠之之者者
芒芒芒芒然然歸归
謂谓其其人人曰曰
今今日日病病矣矣
予予助助苗苗長长矣矣
其其子子趨趋而而往往視视之之
苗苗則则槁槁矣矣
天天下下之之不不助助苗苗長长者者寡寡矣矣
以以為为無无益益而而舍舍之之者者
不不耘耘苗苗者者也也
助助之之長长者者
揠揠苗苗者者也也
非非徒徒無无益益
而而又又害害之之
何何謂谓知知言言
曰曰
詖诐辭辞知知其其所所蔽蔽
淫淫辭辞知知其其所所陷陷
邪邪辭辞知知其其所所離离
遁遁辭辞知知其其所所窮穷
生生於于其其心心
害害於于其其政政
發发於于其其政政
害害於于其其事事
聖圣人人復复起起
必必從从吾吾言言矣矣
宰宰我我
子子貢贡善善為为說说辭辞
冉冉牛牛
閔闵子子
顏颜淵渊善善言言德德行行
孔孔子子兼兼之之
曰曰
我我於于辭辞命命
則则不不能能也也
然然則则夫夫子子既既聖圣矣矣乎乎
曰曰
惡恶
是是何何言言也也
昔昔者者子子貢贡問问於于孔孔子子曰曰
夫夫子子聖圣矣矣乎乎
孔孔子子曰曰
聖圣則则吾吾不不能能
我我學学不不厭厌而而教教不不倦倦也也
子子貢贡曰曰
學学不不厭厌
智智也也
教教不不倦倦
仁仁也也
仁仁且且智智
夫夫子子既既聖圣矣矣
夫夫聖圣
孔孔子子不不居居
是是何何言言也也
昔昔者者竊窃聞闻之之
子子夏夏
子子游游
子子張张皆皆有有聖圣人人之之一一體体
冉冉牛牛
閔闵子子
顏颜淵渊則则具具體体而而微微
敢敢問问所所安安
曰曰
姑姑舍舍是是
曰曰
伯伯夷夷
伊伊尹尹何何如如
曰曰
不不同同道道
非非其其君君不不事事
非非其其民民不不使使
治治則则進进
亂乱則则退退
伯伯夷夷也也
何何事事非非君君
何何使使非非民民
治治亦亦進进
亂乱亦亦進进
伊伊尹尹也也
可可以以仕仕則则仕仕
可可以以止止則则止止
可可以以久久則则久久
可可以以速速則则速速
孔孔子子也也
皆皆古古聖圣人人也也
吾吾未未能能有有行行焉焉
乃乃所所愿愿
則则學学孔孔子子也也
伯伯夷夷
伊伊尹尹於于孔孔子子
若若是是班班乎乎
曰曰
否否
自自有有生生民民以以來来
未未有有孔孔子子也也
曰曰
然然則则有有同同與与
曰曰
有有
得得百百里里之之地地而而君君之之
皆皆能能以以朝朝諸诸侯侯
有有天天下下
行行一一不不義义
殺杀一一不不辜辜而而得得天天下下
皆皆不不為为也也
是是則则同同
曰曰
敢敢問问其其所所以以異异
曰曰
宰宰我我
子子貢贡
有有若若
智智足足以以知知聖圣人人
污污
不不至至阿阿其其所所好好
宰宰我我曰曰
以以予予觀观於于夫夫子子
賢贤於于堯尧
舜舜遠远矣矣
子子貢贡曰曰
見见其其禮礼而而知知其其政政
聞闻其其樂乐而而知知其其德德
由由百百世世之之後后
等等百百世世之之王王
莫莫之之能能違违也也
自自生生民民以以來来
未未有有夫夫子子也也
有有若若曰曰
豈岂惟惟民民哉哉
麒麒麟麟之之於于走走獸兽
鳳凤凰凰之之於于飛飞鳥鸟
泰泰山山之之於于丘丘垤垤
河河海海之之於于行行潦潦
類类也也
聖圣人人之之於于民民
亦亦類类也也
出出於于其其類类
拔拔乎乎其其萃萃
自自生生民民以以來来
未未有有盛盛於于孔孔子子也也
孟孟子子曰曰
以以力力假假仁仁者者霸霸
霸霸必必有有大大國国
以以德德行行仁仁者者王王
王王不不待待大大
湯汤以以七七十十里里
文文王王以以百百里里
以以力力服服人人者者
非非心心服服也也
力力不不贍赡也也
以以德德服服人人者者
中中心心悅悦而而誠诚服服也也
如如七七十十子子之之服服孔孔子子也也
詩诗
云云
自自西西自自東东
自自南南自自北北
無无思思不不服服
此此之之謂谓也也
孟孟子子曰曰
仁仁則则榮荣
不不仁仁則则辱辱
今今惡恶辱辱而而居居不不仁仁
是是猶犹惡恶濕湿而而居居下下也也
如如惡恶之之
莫莫如如貴贵德德而而尊尊士士
賢贤者者在在位位
能能者者在在職职
國国家家閑闲暇暇
及及是是時时明明其其政政刑刑
雖虽大大國国
必必畏畏之之矣矣
詩诗
云云
迨迨天天之之未未陰阴雨雨
徹彻彼彼桑桑土土
綢绸繆缪牖牖戶户
今今此此下下民民
或或敢敢侮侮予予
孔孔子子曰曰
為为此此詩诗者者
其其知知道道乎乎
能能治治其其國国家家
誰谁敢敢侮侮之之
今今國国家家閑闲暇暇
及及是是時时般般樂乐怠怠敖敖
是是自自求求禍祸也也
禍祸福福無无不不自自己己求求之之者者
詩诗
云云
永永言言配配命命
自自求求多多福福
太太甲甲
曰曰
天天作作孽孽
猶犹可可違违
自自作作孽孽
不不可可活活
此此之之謂谓也也
孟孟子子曰曰
尊尊賢贤使使能能
俊俊杰杰在在位位
則则天天下下之之士士皆皆悅悦而而愿愿立立於于其其朝朝矣矣
市市
廛廛而而不不征征
法法而而不不廛廛
則则天天下下之之商商皆皆悅悦而而愿愿藏藏於于其其市市矣矣
關关
譏讥而而不不征征
則则天天下下之之旅旅皆皆悅悦而而愿愿出出於于其其路路矣矣
耕耕者者
助助而而不不稅税
則则天天下下之之農农皆皆悅悦而而愿愿耕耕於于其其野野矣矣
廛廛
無无夫夫
里里之之布布
則则天天下下之之民民皆皆悅悦而而愿愿為为之之氓氓矣矣
信信能能行行此此五五者者
則则鄰邻國国之之民民仰仰之之若若父父母母矣矣
率率其其子子弟弟攻攻其其父父母母
自自有有生生民民以以來来未未有有能能濟济者者也也
如如此此
則则無无敵敌於于天天下下
無无敵敌於于天天下下者者
天天吏吏也也
然然而而不不王王者者
未未之之有有也也
孟孟子子曰曰
人人皆皆有有不不忍忍人人之之心心
先先王王有有不不忍忍人人之之心心
斯斯有有不不忍忍人人之之政政矣矣
以以不不忍忍人人之之心心
行行不不忍忍人人之之政政
治治天天下下可可運运之之掌掌上上
所所以以謂谓人人皆皆有有不不忍忍人人之之心心者者
今今人人乍乍見见孺孺子子將将入入於于井井
皆皆有有怵怵惕惕惻恻隱隐之之心心
非非所所以以內内交交於于孺孺子子之之父父母母也也
非非所所以以要要譽誉於于鄉乡黨党朋朋友友也也
非非惡恶其其聲声而而然然也也
由由是是觀观之之
無无惻恻隱隐之之心心
非非人人也也
無无羞羞惡恶之之心心
非非人人也也
無无辭辞讓让之之心心
非非人人也也
無无是是非非之之心心
非非人人也也
惻恻隱隐之之心心
仁仁之之端端也也
羞羞惡恶之之心心
義义之之端端也也
辭辞讓让之之心心
禮礼之之端端也也
是是非非之之心心
智智之之端端也也
人人之之有有是是四四端端也也
猶犹其其有有四四體体也也
有有是是四四端端而而自自謂谓不不能能者者
自自賊贼者者也也
謂谓其其君君不不能能者者
賊贼其其君君者者也也
凡凡有有四四端端於于我我者者
知知皆皆擴扩而而充充之之矣矣
若若火火之之始始然然
泉泉之之始始達达
茍茍能能充充之之
足足以以保保四四海海
茍茍不不充充之之
不不足足以以事事父父母母
孟孟子子曰曰
矢矢人人豈岂不不仁仁於于函函人人哉哉
矢矢人人惟惟恐恐不不傷伤人人
函函人人惟惟恐恐傷伤人人
巫巫匠匠亦亦然然
故故術术不不可可不不慎慎也也
孔孔子子曰曰
里里仁仁為为美美
擇择不不處处仁仁
焉焉得得智智
夫夫仁仁
天天之之尊尊爵爵也也
人人之之安安宅宅也也
莫莫之之御御而而不不仁仁
是是不不智智也也
不不仁仁不不智智
無无禮礼無无義义
人人役役也也
人人役役而而恥耻為为役役
由由弓弓人人而而恥耻為为弓弓
矢矢人人而而恥耻為为矢矢也也
如如恥耻之之
莫莫如如為为仁仁
仁仁者者如如射射
射射者者正正己己而而後后發发
發发而而不不中中
不不怨怨勝胜己己者者
反反求求諸诸己己而而已已矣矣
孟孟子子曰曰
子子路路
人人告告之之以以有有過过則则喜喜
禹禹聞闻善善言言則则拜拜
大大舜舜有有大大焉焉
善善與与人人同同
舍舍己己從从人人
樂乐取取於于人人以以為为善善
自自耕耕稼稼
陶陶
漁渔
以以至至為为帝帝
無无非非取取於于人人者者
取取諸诸人人以以為为善善
是是與与人人為为善善者者也也
故故君君子子莫莫大大乎乎與与人人為为善善
孟孟子子曰曰
伯伯夷夷非非其其君君不不事事
非非其其友友不不友友
不不立立於于惡恶人人之之朝朝
不不與与惡恶人人言言
立立於于惡恶人人之之朝朝
與与惡恶人人言言
如如以以朝朝衣衣朝朝冠冠坐坐於于涂涂炭炭
推推惡恶惡恶之之心心
思思與与鄉乡人人立立
其其冠冠不不正正
望望望望然然去去之之
若若將将浼浼焉焉
是是故故諸诸侯侯雖虽有有善善其其辭辞命命而而至至者者
不不受受也也
不不受受也也者者
是是亦亦不不屑屑就就已已
柳柳下下惠惠
不不羞羞污污君君
不不卑卑小小官官
進进不不隱隐賢贤
必必以以其其道道
遺遗佚佚而而不不怨怨
厄厄窮穷而而不不憫悯
故故曰曰
爾尔為为爾尔
我我為为我我
雖虽袒袒裼裼裸裸裎裎於于我我側侧
爾尔焉焉能能浼浼我我哉哉
故故由由由由然然與与之之偕偕而而不不自自失失焉焉
援援而而止止之之而而止止
援援而而止止之之而而止止者者
是是亦亦不不屑屑去去已已
孟孟子子曰曰
伯伯夷夷隘隘
柳柳下下惠惠不不恭恭
隘隘與与不不恭恭
君君子子不不由由也也
Translation
Gong Sun Chou I Gong Sun Chou asked Mencius, saying, 'Master, if you were to obtain the ordering of the government in Qi, could you promise yourself to accomplish anew such results as those realized by Guan Zhong and Yan?' Mencius said, 'You are indeed a true man of Qi. You know about Guan Zhong and Yan, and nothing more. Some one asked Zeng Xi, saying, "Sir, to which do you give the superiority, to yourself or to Zi Lu?" Zeng Zi looked uneasy, and said, "He was an object of veneration to my grandfather." "Then," pursued the other, "Do you give the superiority to yourself or to Guan Zhong?" Zeng Zi, flushed with anger and displeased, said, "How dare you compare me with Guan Zhong? Considering how entirely Guan Zhong possessed the confidence of his prince, how long he enjoyed the direction of the government of the State, and how low, after all, was what he accomplished - how is it that you liken me to him?" Thus,' concluded Mencius, 'Zeng Xi would not play Guan Zhong, and is it what you desire for me that I should do so?' Gong Sun Chou said, 'Guan Zhong raised his prince to be the leader of all the other princes, and Yan made his prince illustrious, and do you still think it would not be enough for you to do what they did?' Mencius answered, 'To raise Qi to the royal dignity would be as easy as it is to turn round the hand.' 'So!' returned the other. 'The perplexity of your disciple is hereby very much increased. There was king Wen, moreover, with all the virtue which belonged to him; and who did not die till he had reached a hundred years - and still his influence had not penetrated throughout the kingdom. It required king Wu and the duke of Zhou to continue his course, before that influence greatly prevailed. Now you say that the royal dignity might be so easily obtained - is king Wen then not a sufficient object for imitation?' Mencius said, 'How can king Wen be matched? From Tang to Wu Ding there had appeared six or seven worthy and sage sovereigns. The kingdom had been attached to Yin for a long time, and this length of time made a change difficult. Wu Ding had all the princes coming to his court, and possessed the kingdom as if it had been a thing which he moved round in his palm. Then, Zhou was removed from Wu Ding by no great interval of time. There were still remaining some of the ancient families and of the old manners, of the influence also which had emanated from the earlier sovereigns, and of their good government. Moreover, there were the viscount of Wei and his second son, their Royal Highnesses Bi Gan and the viscount of Qi, and Jiao Ge, all men of ability and virtue, who gave their joint assistance to Zhou in his government. In consequence of these things, it took a long time for him to lose the throne. There was not a foot of ground which he did not possess. There was not one of all the people who was not his subject. So it was on his side, and king Wen at his beginning had only a territory of one hundred square li. On all these accounts, it was difficult for him immediately to attain to the royal dignity. The people of Qi have a saying - "A man may have wisdom and discernment, but that is not like embracing the favourable opportunity. A man may have instruments of husbandry, but that is not like waiting for the farming seasons." The present time is one in which the royal dignity may be easily attained. In the flourishing periods of the Xia, Yin, and Zhou dynasties, the royal domain did not exceed a thousand li, and Qi embraces so much territory. Cocks crow and dogs bark to one another, all the way to the four borders of the State - so Qi possesses the people. No change is needed for the enlarging of its territory; no change is needed for the collecting of a population. If its ruler will put in practice a benevolent government, no power will be able to prevent his becoming sovereign. Moreover, never was there a time farther removed than the present from the rise of a true sovereign: never was there a time when the sufferings of the people from tyrannical government were more intense than the present. The hungry readily partake of any food, and the thirsty of any drink. Confucius said, "The flowing progress of virtue is more rapid than the transmission of royal orders by stages and couriers." At the present time, in a country of ten thousand chariots, let benevolent government be put in practice, and the people will be delighted with it, as if they were relieved from hanging by the heels. With half the merit of the ancients, double their achievements is sure to be realized. It is only at this time that such could be the case.' Gong Sun Chou asked Mencius, saying, 'Master, if you were to be appointed a high noble and the prime minister of Qi, so as to be able to carry your principles into practice, though you should thereupon raise the ruler to the headship of all the other princes, or even to the royal dignity, it would not be to be wondered at. In such a position would your mind be perturbed or not?' Mencius replied, 'No. At forty, I attained to an unperturbed mind.' Chou said, 'Since it is so with you, my Master, you are far beyond Meng Ben.' 'The mere attainment,' said Mencius, 'is not difficult. The scholar Gao had attained to an unperturbed mind at an earlier period of life than I did.' Chou asked, 'Is there any way to an unperturbed mind?' The answer was, 'Yes. Bei Gong You had this way of nourishing his valour: He did not flinch from any strokes at his body. He did not turn his eyes aside from any thrusts at them. He considered that the slightest push from any one was the same as if he were beaten before the crowds in the market-place, and that what he would not receive from a common man in his loose large garments of hair, neither should he receive from a prince of ten thousand chariots. He viewed stabbing a prince of ten thousand chariots just as stabbing a fellow dressed in cloth of hair. He feared not any of all the princes. A bad word addressed to him be always returned. Meng Shi She had this way of nourishing his valour: He said, "I look upon not conquering and conquering in the same way. To measure the enemy and then advance; to calculate the chances of victory and then engage - this is to stand in awe of the opposing force. How can I make certain of conquering? I can only rise superior to all fear." Meng Shi She resembled the philosopher Zeng. Bei Gong You resembled Zi Xia. I do not know to the valour of which of the two the superiority should be ascribed, but yet Meng Shi She attended to what was of the greater importance. Formerly, the philosopher Zeng said to Zi Xiang, "Do you love valour? I heard an account of great valour from the Master. It speaks thus: 'If, on self-examination, I find that I am not upright, shall I not be in fear even of a poor man in his loose garments of hair-cloth? If, on self-examination, I find that I am upright, I will go forward against thousands and tens of thousands.' Yet, what Meng Shi She maintained, being merely his physical energy, was after all inferior to what the philosopher Zeng maintained, which was indeed of the most importance.' Gong Sun Chou said, 'May I venture to ask an explanation from you, Master, of how you maintain an unperturbed mind, and how the philosopher Gao does the same?' Mencius answered, 'Gao says, "What is not attained in words is not to be sought for in the mind; what produces dissatisfaction in the mind, is not to be helped by passion-effort." This last, when there is unrest in the mind, not to seek for relief from passion-effort, may be conceded. But not to seek in the mind for what is not attained in words cannot be conceded. The will is the leader of the passion-nature. The passion-nature pervades and animates the body. The will is first and chief, and the passion-nature is subordinate to it. Therefore I say, Maintain firm the will, and do no violence to the passion-nature.' Chou observed, 'Since you say "The will is chief, and the passion-nature is subordinate," how do you also say, "Maintain firm the will, and do no violence to the passion-nature?"' Mencius replied, 'When it is the will alone which is active, it moves the passion-nature. When it is the passion-nature alone which is active, it moves the will. For instance now, in the case of a man falling or running, that is from the passion-nature, and yet it moves the mind.' 'I venture to ask,' said Chou again, 'wherein you, Master, surpass Gao.' Mencius told him, 'I understand words. I am skilful in nourishing my vast, flowing passion-nature.' Chou pursued, 'I venture to ask what you mean by your vast, flowing passion-nature!' The reply was, 'It is difficult to describe it. This is the passion-nature: It is exceedingly great, and exceedingly strong. Being nourished by rectitude, and sustaining no injury, it fills up all between heaven and earth. This is the passion-nature: It is the mate and assistant of righteousness and reason. Without it, man is in a state of starvation. It is produced by the accumulation of righteous deeds; it is not to be obtained by incidental acts of righteousness. If the mind does not feel complacency in the conduct, the nature becomes starved. I therefore said, "Gao has never understood righteousness, because he makes it something external." There must be the constant practice of this righteousness, but without the object of thereby nourishing the passion-nature. Let not the mind forget its work, but let there be no assisting the growth of that nature. Let us not be like the man of Song. There was a man of Song, who was grieved that his growing corn was not longer, and so he pulled it up. Having done this, he returned home, looking very stupid, and said to his people, "I am tired to-day. I have been helping the corn to grow long." His son ran to look at it, and found the corn all withered. There are few in the world, who do not deal with their passion-nature, as if they were assisting the corn to grow long. Some indeed consider it of no benefit to them, and let it alone - they do not weed their corn. They who assist it to grow long, pull out their corn. What they do is not only of no benefit to the nature, but it also injures it.' Gong Sun Chou further asked, 'What do you mean by saying that you understand whatever words you hear?' Mencius replied, 'When words are one-sided, I know how the mind of the speaker is clouded over. When words are extravagant, I know how the mind is fallen and sunk. When words are all-depraved, I know how the mind has departed from principle. When words are evasive, I know how the mind is at its wit's end. These evils growing in the mind, do injury to government, and, displayed in the government, are hurtful to the conduct of affairs. When a Sage shall again arise, he will certainly follow my words.' On this Chou observed, 'Zai Wo and Zi Gong were skilful in speaking. Ran Niu, the disciple Min, and Yan Yuan, while their words were good, were distinguished for their virtuous conduct. Confucius united the qualities of the disciples in himself, but still he said, "In the matter of speeches, I am not competent." Then, Master, have you attained to be a Sage?' Mencius said, 'Oh! what words are these? Formerly Zi Gong asked Confucius, saying, "Master, are you a Sage?" Confucius answered him, "A Sage is what I cannot rise to. I learn without satiety, and teach without being tired." Zi Gong said, "You learn without satiety - that shows your wisdom. You teach without being tired - that shows your benevolence. Benevolent and wise - Master, you ARE a Sage." Now, since Confucius would not allow himself to be regarded as a Sage, what words were those?' Chou said, 'Formerly, I once heard this: Zi Xia, Zi You, and Zi Zhang had each one member of the Sage. Ran Niu, the disciple Min, and Yan Yuan had all the members, but in small proportions. I venture to ask, With which of these are you pleased to rank yourself?' Mencius replied, 'Let us drop speaking about these, if you please.' Chou then asked, 'What do you say of Bo Yi and Yi Yin?' 'Their ways were different from mine,' said Mencius. 'Not to serve a prince whom he did not esteem, nor command a people whom he did not approve; in a time of good government to take office, and on the occurrence of confusion to retire - this was the way of Bo Yi. To say "Whom may I not serve? My serving him makes him my ruler. What people may I not command? My commanding them makes them my people." In a time of good government to take office, and when disorder prevailed, also to take office - that was the way of Yi Yin. When it was proper to go into office, then to go into it; when it was proper to keep retired from office, then to keep retired from it; when it was proper to continue in it long, then to continue in it long - when it was proper to withdraw from it quickly, then to withdraw quickly - that was the way of Confucius. These were all sages of antiquity, and I have not attained to do what they did. But what I wish to do is to learn to be like Confucius.' Chou said, 'Comparing Bo Yi and Yi Yin with Confucius, are they to be placed in the same rank?' Mencius replied, 'No. Since there were living men until now, there never was another Confucius.' Chou said, 'Then, did they have any points of agreement with him?' The reply was, 'Yes. If they had been sovereigns over a hundred li of territory, they would, all of them, have brought all the princes to attend in their court, and have obtained the throne. And none of them, in order to obtain the throne, would have committed one act of unrighteousness, or put to death one innocent person. In those things they agreed with him.' Chou said, 'I venture to ask wherein he differed from them.' Mencius replied, 'Zai Wo, Zi Gong, and You Ruo had wisdom sufficient to know the sage. Even had they been ranking themselves low, they would not have demeaned themselves to flatter their favourite. Now, Zai Wo said, "According to my view of our Master, he was far superior to Yao and Shun." Zi Gong said, "By viewing the ceremonial ordinances of a prince, we know the character of his government. By hearing his music, we know the character of his virtue. After the lapse of a hundred ages I can arrange, according to their merits, the kings of a hundred ages - not one of them can escape me. From the birth of mankind till now, there has never been another like our Master." You Ruo said, "Is it only among men that it is so? There is the Qi-lin among quadrupeds, the Feng-huang among birds, the Tai mountain among mounds and ant-hills, and rivers and seas among rain-pools. Though different in degree, they are the same in kind. So the sages among mankind are also the same in kind. But they stand out from their fellows, and rise above the level, and from the birth of mankind till now, there never has been one so complete as Confucius."' Mencius said, 'He who, using force, makes a pretence to benevolence is the leader of the princes. A leader of the princes requires a large kingdom. He who, using virtue, practises benevolence is the sovereign of the kingdom. To become the sovereign of the kingdom, a prince need not wait for a large kingdom. Tang did it with only seventy li, and king Wen with only a hundred. When one by force subdues men, they do not submit to him in heart. They submit, because their strength is not adequate to resist. When one subdues men by virtue, in their hearts' core they are pleased, and sincerely submit, as was the case with the seventy disciples in their submission to Confucius. What is said in the Book of Poetry, "From the west, from the east, From the south, from the north, There was not one who thought of refusing submission," is an illustration of this.' Mencius said, 'Benevolence brings glory to a prince, and the opposite of it brings disgrace. For the princes of the present day to hate disgrace and yet to live complacently doing what is not benevolent, is like hating moisture and yet living in a low situation. If a prince hates disgrace, the best course for him to pursue, is to esteem virtue and honour virtuous scholars, giving the worthiest among them places of dignity, and the able offices of trust. When throughout his kingdom there is leisure and rest from external troubles, let him, taking advantage of such a season, clearly digest the principles of his government with its legal sanctions, and then even great kingdoms will be constrained to stand in awe of him. It is said in the Book of Poetry, "Before the heavens were dark with rain, I gathered the bark from the roots of the mulberry trees, And wove it closely to form the window and door of my nest; Now, I thought, ye people below, Perhaps ye will not dare to insult me." Confucius said, "Did not he who made this ode understand the way of governing?" If a prince is able rightly to govern his kingdom, who will dare to insult him? But now the princes take advantage of the time when throughout their kingdoms there is leisure and rest from external troubles, to abandon themselves to pleasure and indolent indifference - they in fact seek for calamities for themselves. Calamity and happiness in all cases are men's own seeking. This is illustrated by what is said in the Book of Poetry - Be always studious to be in harmony with the ordinances of God, So you will certainly get for yourself much happiness;" and by the passage of the Tai Jia, "When Heaven sends down calamities, it is still possible to escape from them; when we occasion the calamities ourselves, it is not possible any longer to live."' Mencius said, 'If a ruler give honour to men of talents and virtue and employ the able, so that offices shall all be filled by individuals of distinction and mark - then all the scholars of the kingdom will be pleased, and wish to stand in his court. If, in the market-place of his capital, he levy a ground-rent on the shops but do not tax the goods, or enforce the proper regulations without levying a ground-rent - then all the traders of the kingdom will be pleased, and wish to store their goods in his market-place. If, at his frontier-passes, there be an inspection of persons, but no taxes charged on goods or other articles, then all the travellers of the kingdom will be pleased, and wish to make their tours on his roads. If he require that the husbandmen give their mutual aid to cultivate the public feld, and exact no other taxes from them - then all the husbandmen of the kingdom will be pleased, and wish to plough in his fields. If from the occupiers of the shops in his market-place he do not exact the fine of the individual idler, or of the hamlet's quota of cloth, then all the people of the kingdom will be pleased, and wish to come and be his people. If a ruler can truly practise these five things, then the people in the neighbouring kingdoms will look up to him as a parent. From the first birth of mankind till now, never has any one led children to attack their parent, and succeeded in his design. Thus, such a ruler will not have an enemy in all the kingdom, and he who has no enemy in the kingdom is the minister of Heaven. Never has there been a ruler in such a case who did not attain to the royal dignity.' Mencius said, 'All men have a mind which cannot bear to see the sufferings of others. 'The ancient kings had this commiserating mind, and they, as a matter of course, had likewise a commiserating government. When with a commiserating mind was practised a commiserating government, to rule the kingdom was as easy a matter as to make anything go round in the palm. When I say that all men have a mind which cannot bear to see the sufferings of others, my meaning may be illustrated thus: even now-a-days, if men suddenly see a child about to fall into a well, they will without exception experience a feeling of alarm and distress. They will feel so, not as a ground on which they may gain the favour of the child's parents, nor as a ground on which they may seek the praise of their neighbours and friends, nor from a dislike to the reputation of having been unmoved by such a thing. From this case we may perceive that the feeling of commiseration is essential to man, that the feeling of shame and dislike is essential to man, that the feeling of modesty and complaisance is essential to man, and that the feeling of approving and disapproving is essential to man. The feeling of commiseration is the principle of benevolence. The feeling of shame and dislike is the principle of righteousness. The feeling of modesty and complaisance is the principle of propriety. The feeling of approving and disapproving is the principle of knowledge. Men have these four principles just as they have their four limbs. When men, having these four principles, yet say of themselves that they cannot develop them, they play the thief with themselves, and he who says of his prince that he cannot develop them plays the thief with his prince. Since all men have these four principles in themselves, let them know to give them all their development and completion, and the issue will be like that of fire which has begun to burn, or that of a spring which has begun to find vent. Let them have their complete development, and they will suffice to love and protect all within the four seas. Let them be denied that development, and they will not suffice for a man to serve his parents with.' Mencius said, 'Is the arrow-maker less benevolent than the maker of armour of defence? And yet, the arrow-maker's only fear is lest men should not be hurt, and the armour-maker's only fear is lest men should be hurt. So it is with the priest and the coffin-maker. The choice of a profession, therefore, is a thing in which great caution is required. Confucius said, "It is virtuous manners which constitute the excellence of a neighbourhood. If a man, in selecting a residence, do not fix on one where such prevail, how can he be wise?" Now, benevolence is the most honourable dignity conferred by Heaven, and the quiet home in which man should awell. Since no one can hinder us from being so, if yet we are not benevolent - this is being not wise. From the want of benevolence and the want of wisdom will ensue the entire absence of propriety and righteousness;-- he who is in such a case must be the servant of other men. To be the servant of men and yet ashamed of such servitude, is like a bowmaker's being ashamed to make bows, or an arrow-maker's being ashamed to make arrows. If he be ashamed of his case, his best course is to practise benevolence. The man who would be benevolent is like the archer. The archer adjusts himself and then shoots. If he misses, he does not murmur against those who surpass himself. He simply turns round and seeks the cause of his failure in himself.' Mencius said, 'When any one told Zi Lu that he had a fault, he rejoiced. When Yu heard good words, he bowed to the speaker. The great Shun had a still greater delight in what was good. He regarded virtue as the common property of himself and others, giving up his own way to follow that of others, and delighting to learn from others to practise what was good. From the time when he ploughed and sowed, exercised the potter's art, and was a fisherman, to the time when he became emperor, he was continually learning from others. To take example from others to practise virtue, is to help them in the same practice. Therefore, there is no attribute of the superior man greater than his helping men to practise virtue.' Mencius said, 'Bo Yi would not serve a prince whom he did not approve, nor associate with a friend whom he did not esteem. He would not stand in a bad prince's court, nor speak with a bad man. To stand in a bad prince's court, or to speak with a bad man, would have been to him the same as to sit with his court robes and court cap amid mire and ashes. Pursuing the examination of his dislike to what was evil, we find that he thought it necessary, if he happened to be standing with a villager whose cap was not rightly adjusted, to leave him with a high air, as if he were going to be defiled. Therefore, although some of the princes made application to him with very proper messages, he would not receive their gifts. He would not receive their gifts, counting it inconsistent with his purity to go to them. 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 neglected and left without office, he did not murmur. When straitened by poverty, he did not grieve. Accordingly, he had a saying,"You are you, and I am I. Although you stand by my side with breast and aims bare, or with your body naked, how can you defile me?" Therefore, self-possessed, he companied with men indifferently, at the same time not losing himself. When he wished to leave, if pressed to remain in office, he would remain. He would remain in office, when pressed to do so, not counting it required by his purity to go away.' Mencius said, 'Bo Yi was narrow-minded, and Hui of Liu Xia was wanting in self-respect. The superior man will not manifest either narrow-mindedness, or the want of self-respect.'
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