孟子 滕文公上孟子 滕文公上
孟子孟子
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滕滕文文公公為为世世子子
將将之之楚楚
過过宋宋而而見见孟孟子子
孟孟子子道道性性善善
言言必必稱称堯尧
舜舜
世世子子自自楚楚反反
復复見见孟孟子子
孟孟子子曰曰
世世子子疑疑吾吾言言乎乎
夫夫道道一一而而已已矣矣
成成覸覸謂谓齊齐景景公公曰曰
彼彼丈丈夫夫也也
我我丈丈夫夫也也
吾吾何何畏畏彼彼哉哉
顏颜淵渊曰曰
舜舜何何人人也也
予予何何人人也也
有有為为者者亦亦若若是是
公公明明儀仪曰曰
文文王王我我師师也也
周周公公豈岂欺欺我我哉哉
今今滕滕絕绝長长補补短短
將将五五十十里里也也
猶犹可可以以為为善善國国
書书
曰曰
若若藥药不不瞑瞑眩眩
厥厥疾疾不不瘳瘳
滕滕定定公公薨薨
世世子子謂谓然然友友曰曰
昔昔者者孟孟子子嘗尝與与我我言言於于宋宋
於于心心終终不不忘忘
今今也也不不幸幸至至於于大大故故
吾吾欲欲使使子子問问於于孟孟子子
然然後后行行事事
然然友友之之鄒邹問问於于孟孟子子
孟孟子子曰曰
不不亦亦善善乎乎
親亲喪丧固固所所自自盡尽也也
曾曾子子曰曰
生生
事事之之以以禮礼
死死
葬葬之之以以禮礼
祭祭之之以以禮礼
可可謂谓孝孝矣矣
諸诸侯侯之之禮礼
吾吾未未之之學学也也
雖虽然然
吾吾嘗尝聞闻之之矣矣
三三年年之之喪丧
齋斋疏疏之之服服
飦𫗞粥粥之之食食
自自天天子子達达於于庶庶人人
三三代代共共之之
然然友友反反命命
定定為为三三年年之之喪丧
父父兄兄百百官官皆皆不不欲欲也也
故故曰曰
吾吾宗宗國国魯鲁先先君君莫莫之之行行
吾吾先先君君亦亦莫莫之之行行也也
至至於于子子之之身身而而反反之之
不不可可
且且
志志
曰曰
喪丧祭祭從从先先祖祖
曰曰
吾吾有有所所受受之之也也
謂谓然然友友曰曰
吾吾他他日日未未嘗尝學学問问
好好馳驰馬马試试劍剑
今今也也父父兄兄百百官官不不我我足足也也
恐恐其其不不能能盡尽於于大大事事
子子為为我我問问孟孟子子
然然友友復复之之鄒邹問问孟孟子子
孟孟子子曰曰
然然
不不可可以以他他求求者者也也
孔孔子子曰曰
君君薨薨
聽听於于冢冢宰宰
飦𫗞粥粥
面面深深墨墨
即即位位而而哭哭
百百官官有有司司
莫莫敢敢不不哀哀
先先之之也也
上上有有好好者者
下下必必有有甚甚焉焉者者矣矣
君君子子之之德德
風风也也
小小人人之之德德
草草也也
草草上上之之風风必必偃偃
是是在在世世子子
然然友友反反命命
世世子子曰曰
然然
是是誠诚在在我我
五五月月居居廬庐
未未有有命命戒戒
百百官官族族人人
可可謂谓曰曰知知
及及至至葬葬
四四方方來来觀观之之
顏颜色色之之戚戚
哭哭泣泣之之哀哀
弔吊者者大大悅悦
滕滕文文公公問问為为國国
孟孟子子曰曰
民民事事不不可可緩缓也也
詩诗
云云
晝昼爾尔于于茅茅
宵宵爾尔索索绹绹
亟亟其其乘乘屋屋
其其始始播播百百穀谷
民民之之為为道道也也
有有恒恒產产者者有有恒恒心心
無无恒恒產产者者無无恒恒心心
茍茍無无恒恒心心
放放僻僻邪邪侈侈
無无不不為为已已
及及陷陷乎乎罪罪然然後后從从而而刑刑之之
是是罔罔民民也也
焉焉有有仁仁人人在在位位罔罔民民而而可可為为也也
是是故故賢贤君君必必恭恭儉俭禮礼下下
取取於于民民有有制制
陽阳虎虎曰曰
為为富富不不仁仁矣矣
為为仁仁不不富富矣矣
夏夏后后氏氏五五十十而而貢贡
殷殷人人七七十十而而助助
周周人人百百畝亩而而徹彻
其其實实皆皆什什一一也也
徹彻者者徹彻也也
助助者者藉藉也也
龍龙子子曰曰
治治地地莫莫善善於于助助
莫莫不不善善於于貢贡
貢贡者者校校數数歲岁之之中中以以為为常常
樂乐歲岁粒粒米米狼狼戾戾
多多取取之之而而不不為为虐虐
則则寡寡取取之之
兇凶年年糞粪其其田田而而不不足足
則则必必取取盈盈焉焉
為为民民父父母母
使使民民盻盻盻盻然然
將将終终歲岁勤勤動动
不不得得以以養养其其父父母母
又又稱称貸贷而而益益之之
使使老老稚稚轉转乎乎溝沟壑壑
惡恶在在其其為为民民父父母母也也
夫夫世世祿禄滕滕固固行行之之矣矣
詩诗
云云
雨雨我我公公田田
遂遂及及我我私私
惟惟助助為为有有公公田田
由由此此觀观之之
雖虽周周亦亦助助也也
設设為为庠庠序序學学校校以以教教之之
庠庠者者養养也也
校校者者教教也也
序序者者射射也也
夏夏曰曰校校
殷殷曰曰序序
周周曰曰庠庠
學学則则三三代代共共之之
皆皆所所以以明明人人倫伦也也
人人倫伦明明於于上上
小小民民親亲於于下下
有有王王者者起起
必必來来取取法法
是是為为王王者者師师也也
詩诗
云云
周周雖虽舊旧邦邦
其其命命維维新新
文文王王之之謂谓也也
子子力力行行之之
亦亦以以新新子子之之國国
使使畢毕戰战問问井井地地
孟孟子子曰曰
子子之之君君將将行行仁仁政政
選选擇择而而使使子子
子子必必勉勉之之
夫夫仁仁政政必必自自經经界界始始
經经界界不不正正
井井地地不不均均
穀谷祿禄不不平平
是是故故暴暴君君污污吏吏必必慢慢其其經经界界
經经界界既既正正
分分田田制制祿禄
可可坐坐而而定定也也
夫夫滕滕壤壤地地褊褊小小
將将為为君君子子焉焉
將将為为野野人人焉焉
無无君君子子莫莫治治野野人人
無无野野人人莫莫養养君君子子
請请野野九九一一而而助助
國国中中什什一一使使自自賦赋
卿卿以以下下必必有有圭圭田田
圭圭田田五五十十畝亩
餘余夫夫二二十十五五畝亩
死死徙徙無无出出鄉乡
鄉乡田田同同井井
出出入入相相友友
守守望望相相助助
疾疾病病相相扶扶持持
則则百百姓姓親亲睦睦
方方里里而而井井
井井九九百百畝亩
其其中中為为公公田田
八八家家皆皆私私百百畝亩
同同養养公公田田
公公事事畢毕
然然後后敢敢治治私私事事
所所以以別别野野人人也也
此此其其大大略略也也
若若夫夫潤润澤泽之之
則则在在君君與与子子矣矣
有有為为神神農农之之言言者者許许行行
自自楚楚之之滕滕
踵踵門门而而告告文文公公
曰曰
遠远方方之之人人
聞闻君君行行仁仁政政
愿愿受受一一廛廛而而為为氓氓
文文公公與与之之處处
其其徒徒數数十十人人
皆皆衣衣褐褐
捆捆屨屦
織织席席以以為为食食
陳陈良良之之徒徒陳陈相相與与其其弟弟辛辛
負负耒耒耜耜而而自自宋宋之之滕滕
曰曰
聞闻君君行行聖圣人人之之政政
是是亦亦聖圣人人也也
愿愿為为聖圣人人氓氓
陳陈相相見见許许行行而而大大悅悦
盡尽棄弃其其學学而而學学焉焉
陳陈相相見见孟孟子子
道道許许行行之之言言曰曰
滕滕君君則则誠诚賢贤君君也也
雖虽然然
未未聞闻道道也也
賢贤者者與与民民并并耕耕而而食食
饔饔飧飧而而治治
今今也也滕滕有有倉仓廩廪府府庫库
則则是是厲厉民民而而以以自自養养也也
惡恶得得賢贤
孟孟子子曰曰
許许子子必必種种粟粟而而後后食食乎乎
曰曰
然然
許许子子必必織织布布而而後后衣衣乎乎
曰曰
否否
許许子子衣衣褐褐
許许子子冠冠乎乎
曰曰
冠冠
曰曰
奚奚冠冠
曰曰
冠冠素素
曰曰
自自織织之之與与
曰曰
否否
以以粟粟易易之之
曰曰
許许子子奚奚為为不不自自織织
曰曰
害害於于耕耕
曰曰
許许子子以以釜釜甑甑爨爨
以以鐵铁耕耕乎乎
曰曰
然然
自自為为之之與与
曰曰
否否
以以粟粟易易之之
以以粟粟易易械械器器者者
不不為为厲厉陶陶冶冶
陶陶冶冶亦亦以以其其械械器器易易粟粟者者
豈岂為为厲厉農农夫夫哉哉
且且許许子子何何不不為为陶陶冶冶
舍舍皆皆取取諸诸其其宮宫中中而而用用之之
何何為为紛纷紛纷然然與与百百工工交交易易
何何許许子子之之不不憚惮煩烦
曰曰
百百工工之之事事
固固不不可可耕耕且且為为也也
然然則则治治天天下下獨独可可耕耕且且為为與与
有有大大人人之之事事
有有小小人人之之事事
且且一一人人之之身身
而而百百工工之之所所為为備备
如如必必自自為为而而後后用用之之
是是率率天天下下而而路路也也
故故曰曰
或或勞劳心心
或或勞劳力力
勞劳心心者者治治人人
勞劳力力者者治治於于人人
治治於于人人者者食食人人
治治人人者者食食於于人人
天天下下之之通通義义也也
當当堯尧之之時时
天天下下猶犹未未平平
洪洪水水橫横流流
氾泛濫滥於于天天下下
草草木木暢畅茂茂
禽禽獸兽繁繁殖殖
五五穀谷不不登登
禽禽獸兽偪偪人人
獸兽蹄蹄鳥鸟跡迹之之道道
交交於于中中國国
堯尧獨独憂忧之之
舉举舜舜而而敷敷治治焉焉
舜舜使使益益掌掌火火
益益烈烈山山澤泽而而焚焚之之
禽禽獸兽逃逃匿匿
禹禹疏疏九九河河
瀹瀹濟济
漯漯而而注注諸诸海海
決决汝汝
漢汉
排排淮淮
泗泗
而而注注之之江江
然然後后中中國国可可得得而而食食也也
當当是是時时也也
禹禹八八年年於于外外
三三過过其其門门而而不不入入
雖虽欲欲耕耕
得得乎乎
后后稷稷教教民民稼稼穡穑
樹树藝艺五五穀谷
五五穀谷熟熟而而民民人人育育
人人之之有有道道也也
飽饱食食煖煖衣衣
逸逸居居而而無无教教
則则近近於于禽禽獸兽
聖圣人人有有憂忧之之
使使契契為为司司徒徒
教教以以人人倫伦
父父子子有有親亲
君君臣臣有有義义
夫夫婦妇有有別别
長长幼幼有有序序
朋朋友友有有信信
放放勛勋曰曰
勞劳之之來来之之
匡匡之之直直之之
輔辅之之翼翼之之
使使自自得得之之
又又從从而而振振德德之之
聖圣人人之之憂忧民民如如此此
而而暇暇耕耕乎乎
堯尧以以不不得得舜舜為为己己憂忧
舜舜以以不不得得禹禹
皋皋陶陶為为己己憂忧
夫夫以以百百畝亩之之不不易易為为己己憂忧者者
農农夫夫也也
分分人人以以財财謂谓之之惠惠
教教人人以以善善謂谓之之忠忠
為为天天下下得得人人者者謂谓之之仁仁
是是故故以以天天下下與与人人易易
為为天天下下得得人人難难
孔孔子子曰曰
大大哉哉
堯尧之之為为君君
惟惟天天為为大大
惟惟堯尧則则之之
蕩荡蕩荡乎乎民民無无能能名名焉焉
君君哉哉舜舜也也
巍巍巍巍乎乎有有天天下下而而不不與与焉焉
堯尧舜舜之之治治天天下下
豈岂無无所所用用其其心心哉哉
亦亦不不用用於于耕耕耳耳
吾吾聞闻用用夏夏變变夷夷者者
未未聞闻變变於于夷夷者者也也
陳陈良良
楚楚產产也也
悅悦周周公公
仲仲尼尼之之道道
北北學学於于中中國国
北北方方之之學学者者
未未能能或或之之先先也也
彼彼所所謂谓豪豪傑杰之之士士也也
子子之之兄兄弟弟事事之之數数十十年年
師师死死而而遂遂倍倍之之
昔昔者者孔孔子子沒没
三三年年之之外外
門门人人治治任任將将歸归
入入揖揖於于子子貢贡
相相向向而而哭哭
皆皆失失聲声
然然後后歸归
子子貢贡反反
筑筑室室於于場场
獨独居居三三年年
然然後后歸归
他他日日子子夏夏
子子張张
子子游游以以有有若若似似聖圣人人
欲欲以以所所事事孔孔子子事事之之
強强曾曾子子
曾曾子子曰曰
不不可可
江江漢汉以以濯濯之之
秋秋陽阳以以暴暴之之
皜皜皜皜乎乎不不可可尚尚已已
今今也也南南蠻蛮鴃𫛞舌舌之之人人
非非先先王王之之道道
子子倍倍子子之之師师而而學学之之
亦亦異异於于曾曾子子矣矣
吾吾聞闻出出於于幽幽谷谷
遷迁于于喬乔木木者者
未未聞闻下下喬乔木木而而入入於于幽幽谷谷者者
魯鲁頌颂曰曰
戎戎狄狄是是膺膺
荊荆舒舒是是懲惩
周周公公方方且且膺膺之之
子子是是之之學学
亦亦為为不不善善變变矣矣
從从許许子子之之道道
則则市市賈贾不不貳贰
國国中中無无偽伪
雖虽使使五五尺尺之之童童適适市市
莫莫之之或或欺欺
布布帛帛長长短短同同
則则賈贾相相若若
麻麻縷缕絲丝絮絮輕轻重重同同
則则賈贾相相若若
五五穀谷多多寡寡同同
則则賈贾相相若若
屨屦大大小小同同
則则賈贾相相若若
曰曰
夫夫物物之之不不齊齐
物物之之情情也也
或或相相倍倍蓰蓰
或或相相什什百百
或或相相千千萬万
子子比比而而同同之之
是是亂乱天天下下也也
巨巨屨屦小小屨屦同同賈贾
人人豈岂為为之之哉哉
從从許许子子之之道道
相相率率而而為为偽伪者者也也
惡恶能能治治國国家家
墨墨者者夷夷之之
因因徐徐辟辟而而求求見见孟孟子子
孟孟子子曰曰
吾吾固固愿愿見见
今今吾吾尚尚病病
病病愈愈
我我且且往往見见
夷夷子子不不來来
他他日日又又求求見见孟孟子子
孟孟子子曰曰
吾吾今今則则可可以以見见矣矣
不不直直則则道道不不見见
我我且且直直之之
吾吾聞闻夷夷子子墨墨者者
墨墨者者之之治治喪丧也也
以以薄薄為为其其道道也也
夷夷子子思思以以易易天天下下
豈岂以以為为非非是是而而不不貴贵也也
然然而而夷夷子子葬葬其其親亲厚厚
則则是是以以所所賤贱事事親亲也也
徐徐子子以以告告夷夷子子
夷夷子子曰曰
儒儒者者之之道道
古古之之人人
若若保保赤赤子子
此此言言何何謂谓也也
之之則则以以為为愛爱無无差差等等
施施由由親亲始始
徐徐子子以以告告孟孟子子
孟孟子子曰曰
夫夫夷夷子子信信以以為为人人之之親亲其其兄兄之之子子為为若若親亲其其鄰邻之之赤赤子子乎乎
彼彼有有取取爾尔也也
赤赤子子匍匍匐匐將将入入井井
非非赤赤子子之之罪罪也也
且且天天之之生生物物也也使使之之一一本本
而而夷夷子子二二本本故故也也
蓋盖上上世世嘗尝有有不不葬葬其其親亲者者
其其親亲死死則则舉举而而委委之之於于壑壑
他他日日過过之之
狐狐貍貍食食之之
蠅蝇蚋蚋姑姑嘬嘬之之
其其顙颡有有泚泚
睨睨而而不不視视
夫夫泚泚也也
非非為为人人泚泚
中中心心達达於于面面目目
蓋盖歸归反反虆蔂梩梩而而掩掩之之
掩掩之之誠诚是是也也
則则孝孝子子仁仁人人之之掩掩其其親亲
亦亦必必有有道道矣矣
徐徐子子以以告告夷夷子子
夷夷子子憮怃然然為为間间曰曰
命命之之矣矣
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Translation
Teng Wen Gong I When the prince, afterwards duke Wen of Teng, had to go to Chu, he went by way of Song, and visited Mencius. Mencius discoursed to him how the nature of man is good, and when speaking, always made laudatory reference to Yao and Shun. When the prince was returning from Chu, he again visited Mencius. Mencius said to him, 'Prince, do you doubt my words? The path is one, and only one. Cheng Gan said to duke Jing of Qi, "They were men. I am a man. Why should I stand in awe of them?" Yan Yuan said, "What kind of man was Shun? What kind of man am I? He who exerts himself will also become such as he was." Gong Ming Yi said, "King Wen is my teacher. How should the duke of Zhou deceive me by those words?" Now, Teng, taking its length with its breadth, will amount, I suppose, to fifty li. It is small, but still sufficient to make a good State. It is said in the Book of History, "If medicine do not raise a commotion in the patient, his disease will not be cured by it."' When the duke Ding of Teng died, the prince said to Ran You, 'Formerly, Mencius spoke with me in Song, and in my mind I have never forgotten his words. Now, alas! this great duty to my father devolves upon me; I wish to send you to ask the advice of Mencius, and then to proceed to its various services' Ran You accordingly proceeded to Zou, and consulted Mencius. Mencius said, 'Is this not good? In discharging the funeral duties to parents, men indeed feel constrained to do their utmost. The philosopher Zeng said, "When parents are alive, they should be served according to propriety; when they are dead, they should be buried according to propriety; and they should be sacrificed to according to propriety - this may be called filial piety." The ceremonies to be observed by the princes I have not learned, but I have heard these points: that the three years' mourning, the garment of coarse cloth with its lower edge even, and the eating of congee, were equally prescribed by the three dynasties, and binding on all, from the sovereign to the mass of the people.' Ran You reported the execution of his commission, and the prince determined that the three years' mourning should be observed. His aged relatives, and the body of the officers, did not wish that it should be so, and said, 'The former princes of Lu, that kingdom which we honour, have, none of them, observed this practice, neither have any of our own former princes observed it. For you to act contrary to their example is not proper. Moreover, the History says, "In the observances of mourning and sacrifice, ancestors are to be followed," meaning that they received those things from a proper source to hand them down.' The prince said again to Ran You, 'Hitherto, I have not given myself to the pursuit of learning, but have found my pleasure in horsemanship and sword-exercise, and now I don't come up to the wishes of my aged relatives and the officers. I am afraid I may not be able to discharge my duty in the great business that I have entered on; do you again consult Mencius for me.' On this, Ran You went again to Zou, and consulted Mencius. Mencius said, 'It is so, but he may not seek a remedy in others, but only in himself. Confucius said, "When a prince dies, his successor entrusts the administration to the prime minister. He sips the congee. His face is of a deep black. He approaches the place of mourning, and weeps. Of all the officers and inferior ministers there is not one who will presume not to join in the lamentation, he setting them this example. What the superior loves, his inferiors will be found to love exceedingly. The relation between superiors and inferiors is like that between the wind and grass. The grass must bend when the wind blows upon it." The business depends on the prince.' Ran You returned with this answer to his commission, and the prince said, 'It is so. The matter does indeed depend on me.' So for five months he dwelt in the shed, without issuing an order or a caution. All the officers and his relatives said, 'He may be said to understand the ceremonies.' When the time of interment arrived, they came from all quarters of the State to witness it. Those who had come from other States to condole with him, were greatly pleased with the deep dejection of his countenance and the mournfulness of his wailing and weeping. The duke Wen of Teng asked Mencius about the proper way of governing a kingdom. Mencius said, 'The business of the people may not be remissly attended to. It is said in the Book of Poetry, "In the day-light go and gather the grass, And at night twist your ropes; Then get up quickly on the roofs; Soon must we begin sowing again the grain." The way of the people is this: If they have a certain livelihood, they will have a fixed heart; if they have not a certain livelihood, they have not a fixed heart. If they have not a fixed heart, there is nothing which they will not do in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they have thus been involved in crime, to follow them up and punish them - this is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man? Therefore, a ruler who is endowed with talents and virtue will be gravely complaisant and economical, showing a respectful politeness to his ministers, and taking from the people only in accordance with regulated limits. Yang Hu said, "He who seeks to be rich will not be benevolent. He who wishes to be benevolent will not be rich." 'The sovereign of the Xia dynasty enacted the fifty mu allotment, and the payment of a tax. The founder of the Yin enacted the seventy mu allotment, and the system of mutual aid. The founder of the Zhou enacted the hundred mu allotment, and the share system. In reality, what was paid in all these was a tithe. The share system means mutual division. The aid system means mutual dependence. Long said, "For regulating the lands, there is no better system than that of mutual aid, and none which is not better than that of taxing. By the tax system, the regular amount was fixed by taking the average of several years. In good years, when the grain lies about in abundance, much might be taken without its being oppressive, and the actual exaction would be small. But in bad years, the produce being not sufficient to repay the manuring of the fields, this system still requires the taking of the full amount. When the parent of the people causes the people to wear looks of distress, and, after the whole year's toil, yet not to be able to nourish their parents, so that they proceed to borrowing to increase their means, till the old people and children are found lying in the ditches and water-channels - where, in such a case, is his parental relation to the people?" As to the system of hereditary salaries, that is already observed in Teng. It is said in the Book of Poetry, "May the rain come down on our public field, And then upon our private fields!" It is only in the system of mutual aid that there is a public field, and from this passage we perceive that even in the Zhou dynasty this system has been recognised. 'Establish Xiang, Xu, Xue, and Xiao, all those educational institutions, for the instruction of the people. The name Xiang indicates nourishing as its object; Xiao, indicates teaching; and Xu indicates archery. By the Xia dynasty the name Xiao was used; by the Yin, that of Xu; and by the Zhou, that of Xiang. As to the Xue, they belonged to the three dynasties, and by that name. The object of them all is to illustrate the human relations. When those are thus illustrated by superiors, kindly feeling will prevail among the inferior people below. Should a real sovereign arise, he will certainly come and take an example from you; and thus you will be the teacher of the true sovereign. It is said in the Book of Poetry, "Although Zhou was an old country, It received a new destiny." That is said with reference to king Wen. Do you practise those things with vigour, and you also will by them make new your kingdom.' The duke afterwards sent Bi Zhan to consult Mencius about the nine-squares system of dividing the land. Mencius said to him, 'Since your prince, wishing to put in practice a benevolent government, has made choice of you and put you into this employment, you must exert yourself to the utmost. Now, the first thing towards a benevolent government must be to lay down the boundaries. If the boundaries be not defined correctly, the division of the land into squares will not be equal, and the produce available for salaries will not be evenly distributed. On this account, oppressive rulers and impure ministers are sure to neglect this defining of the boundaries. When the boundaries have been defined correctly, the division of the fields and the regulation of allowances may be determined by you, sitting at your ease. Although the territory of Teng is narrow and small, yet there must be in it men of a superior grade, and there must be in it country-men. If there were not men of a superior grade, there would be none to rule the country-men. If there were not country-men, there would be none to support the men of superior grade. I would ask you, in the remoter districts, observing the nine-squares division, to reserve one division to be cultivated on the system of mutual aid, and in the more central parts of the kingdom, to make the people pay for themselves a tenth part of their produce. From the highest officers down to the lowest, each one must have his holy field, consisting of fifty mu. Let the supernumerary males have their twenty-five mu. On occasions of death, or removal from one dwelling to another, there will be no quitting the district. In the fields of a district, those who belong to the same nine squares render all friendly offices to one another in their going out and coming in, aid one another in keeping watch and ward, and sustain one another in sickness. Thus the people are brought to live in affection and harmony. A square li covers nine squares of land, which nine squares contain nine hundred mu. The central square is the public field, and eight families, each having its private hundred mu, cultivate in common the public field. And not till the public work is finished, may they presume to attend to their private affairs. This is the way by which the country-men are distinguished from those of a superior grade. Those are the great outlines of the system. Happily to modify and adapt it depends on the prince and you.' There came from Chu to Teng one Xu Xing, who gave out that he acted according to the words of Shen Nong. Coming right to his gate, he addressed the duke Wen, saying, 'A man of a distant region, I have heard that you, Prince, are practising a benevolent government, and I wish to receive a site for a house, and to become one of your people.' The duke Wen gave him a dwelling-place. His disciples, amounting to several tens, all wore clothes of haircloth, and made sandals of hemp and wove mats for a living. At the same time, Chen Xiang, a disciple of Chen Liang, and his younger brother, Xin, with their plough-handles and shares on their backs, came from Song to Teng, saying, 'We have heard that you, Prince, are putting into practice the government of the ancient sages, showing that you are likewise a sage. We wish to become the subjects of a sage.' When Chen Xiang saw Xu Xing, he was greatly pleased with him, and, abandoning entirely whatever he had learned, became his disciple. Having an interview with Mencius, he related to him with approbation the words of Xu Xing to the following effect: 'The prince of Teng is indeed a worthy prince. He has not yet heard, however, the real doctrines of antiquity. Now, wise and able princes should cultivate the ground equally and along with their people, and eat the fruit of their labour. They should prepare their own meals, morning and evening, while at the same time they carry on their government. But now, the prince of T'ang has his granaries, treasuries, and arsenals, which is an oppressing of the people to nourish himself. How can he be deemed a real worthy prince?' Mencius said,'I suppose that Xu Xing sows grain and eats the produce. Is it not so?' 'It is so,' was the answer. 'I suppose also he weaves cloth, and wears his own manufacture. Is it not so?' 'No. Xu wears clothes of haircloth.' 'Does he wear a cap?' 'He wears a cap.' 'What kind of cap?' 'A plain cap.' 'Is it woven by himself?' 'No. He gets it in exchange for grain.' 'Why does Xu not weave it himself?' 'That would injure his husbandry.' 'Does Xu cook his food in boilers and earthenware pans, and does he plough with an iron share?' 'Yes.' 'Does he make those articles himself?' 'No. He gets them in exchange for grain.' Mencius then said, 'The getting those various articles in exchange for grain, is not oppressive to the potter and the founder, and the potter and the founder in their turn, in exchanging their various articles for grain, are not oppressive to the husbandman. How should such a thing be supposed? And moreover, why does not Xu act the potter and founder, supplying himself with the articles which he uses solely from his own establishment? Why does he go confusedly dealing and exchanging with the handicraftsmen? Why does he not spare himself so much trouble?' Chen Xiang replied, 'The business of the handicraftsman can by no means be carried on along with the business of husbandry.' Mencius resumed, 'Then, is it the government of the kingdom which alone can be carried on along with the practice of husbandry? Great men have their proper business, and little men have their proper business. Moreover, in the case of any single individual, whatever articles he can require are ready to his hand, being produced by the various handicraftsmen - if he must first make them for his own use, this way of doing would keep all the people running about upon the roads. Hence, there is the saying, "Some labour with their minds, and some labour with their strength. Those who labour with their minds govern others; those who labour with their strength are governed by others. Those who are governed by others support them; those who govern others are supported by them." This is a principle universally recognised. 'In the time of Yao, when the world had not yet been perfectly reduced to order, the vast waters, flowing out of their channels, made a universal inundation. Vegetation was luxuriant, and birds and beasts swarmed. The various kinds of grain could not be grown. The birds and beasts pressed upon men. The paths marked by the feet of beasts and prints of birds crossed one another throughout the Middle Kingdom. To Yao alone this caused anxious sorrow. He raised Shun to office, and measures to regulate the disorder were set forth. Shun committed to Yi the direction of the fire to be employed, and Yi set fire to, and consumed, the forests and vegetation on the mountains and in the marshes, so that the birds and beasts fled away to hide themselves. Yu separated the nine streams, cleared the courses of the Ji and Ta, and led them all to the sea. He opened a vent also for the Ru and Han, and regulated the course of the Huai and Si, so that they all flowed into the Jiang. When this was done, it became possible for the people of the Middle Kingdom to cultivate the ground and get food for themselves. During that time, Yu was eight years away from his home, and though he thrice passed the door of it, he did not enter. Although he had wished to cultivate the ground, could he have done so? The Minister of Agriculture taught the people to sow and reap, cultivating the five kinds of grain. When the five kinds of grain were brought to maturity, the people all obtained a subsistence. But men possess a moral nature; and if they are well fed, warmly clad, and comfortably lodged, without being taught at the same time, they become almost like the beasts. This was a subject of anxious solicitude to the sage Shun, and he appointed Xie to be the Minister of Instruction, to teach the relations of humanity: how, between father and son, there should be affection; between sovereign and minister, righteousness; between husband and wife, attention to their separate functions; between old and young, a proper order; and between friends, fidelity. The high meritorious sovereign said to him, "Encourage them; lead them on; rectify them; straighten them; help them; give them wings - thus causing them to become possessors of themselves. Then follow this up by stimulating them, and conferring benefits on them." When the sages were exercising their solicitude for the people in this way, had they leisure to cultivate the ground? 'What Yao felt giving him anxiety was the not getting Shun. What Shun felt giving him anxiety was the not getting Yu and Gao Yao. But he whose anxiety is about his hundred mu not being properly cultivated, is a mere husbandman. The imparting by a man to others of his wealth, is called "kindness." The teaching others what is good, is called "the exercise of fidelity." The finding a man who shall benefit the kingdom, is called "benevolence." Hence to give the throne to another man would be easy; to find a man who shall benefit the kingdom is difficult. Confucius said, "Great indeed was Yao as a sovereign. It is only Heaven that is great, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. Princely indeed was Shun! How majestic was he, having possession of the kingdom, and yet seeming as if it were nothing to him!" In their governing the kingdom, were there no subjects on which Yao and Shun employed their minds? There were subjects, only they did not employ their minds on the cultivation of the ground. 'I have heard of men using the doctrines of our great land to change barbarians, but I have never yet heard of any being changed by barbarians. Chen Liang was a native of Chu. Pleased with the doctrines of Zhou Gong and Zhong Ni, he came northwards to the Middle Kingdom and studied them. Among the scholars of the northern regions, there was perhaps no one who excelled him. He was what you call a scholar of high and distinguished qualities. You and your brother followed him some tens of years, and when your master died, you forthwith turned away from him. Formerly, when Confucius died, after three vears had elapsed, his disciples collected their baggage, and prepared to return to their several homes. But on entering to take their leave of Zi Gong, as they looked towards one another, they wailed, till they all lost their voices. After this they returned to their homes, but Zi Gong went back, and built a house for himself on the altar-ground, where he lived alone other three years, before he returned home. On another occasion, Zi Xia, Zi Zhang, and Zi You, thinking that You Ruo resembled the sage, wished to render to him the same observances which they had rendered to Confucius. They tried to force the disciple Zeng to join with them, but he said, "This may not be done. What has been washed in the waters of the Jiang and Han, and bleached in the autumn sun - how glistening is it! Nothing can be added to it." Now here is this shrike-tongued barbarian of the south, whose doctrines are not those of the ancient kings. You turn away from your master and become his disciple. Your conduct is different indeed from that of the philosopher Zeng. I have heard of birds leaving dark valleys to remove to lofty trees, but I have not heard of their descending from lofty trees to enter into dark valleys. In the Praise-songs of Lu it is said, "He smote the barbarians of the west and the north, He punished Jing and Shu." Thus Zhou Gong would be sure to smite them, and you become their disciple again; it appears that your change is not good.' Chen Xiang said, 'If Xu's doctrines were followed, then there would not be two prices in the market, nor any deceit in the kingdom. If a boy of five cubits were sent to the market, no one would impose on him; linen and silk of the same length would be of the same price. So it would be with bundles of hemp and silk, being of the same weight; with the different kinds of grain, being the same in quantity; and with shoes which were of the same size.' Mencius replied, 'It is the nature of things to be of unequal quality. Some are twice, some five times, some ten times, some a hundred times, some a thousand times, some ten thousand times as valuable as others. If you reduce them all to the same standard, that must throw the kingdom into confusion. If large shoes and small shoes were of the same price, who would make them? For people to follow the doctrines of Xu, would be for them to lead one another on to practise deceit. How can they avail for the government of a State?' The Mohist, Yi Zhi, sought, through Xu Bi, to see Mencius. Mencius said, 'I indeed wish to see him, but at present I am still unwell. When I am better, I will myself go and see him. He need not come here again.' Next day, Yi Zhi again sought to see Mencius. Mencius said, 'To-day I am able to see him. But if I do not correct his errors, the true principles will not be fully evident. Let me first correct him. I have heard that this Yi is a Mohist. Now Mo considers that in the regulation of funeral matters a spare simplicity should be the rule. Yi thinks with Mo's doctrines to change the customs of the kingdom - how does he regard them as if they were wrong, and not honour them? Notwithstanding his views, Yi buried his parents in a sumptuous manner, and so he served them in the way which his doctrines discountenance.' The disciple Xu informed Yi of these remarks. Yi said, 'Even according to the principles of the learned, we find that the ancients acted towards the people "as if they were watching over an infant." What does this expression mean? To me it sounds that we are to love all without difference of degree; but the manifestation of love must begin with our parents.' Xu reported this reply to Mencius, who said, 'Now, does Yi really think that a man's affection for the child of his brother is merely like his affection for the infant of a neighbour? What is to be approved in that expression is simply this: that if an infant crawling about is likely to fall into a well, it is no crime in the infant. Moreover, Heaven gives birth to creatures in such a way that they have one root, and Yi makes them to have two roots. This is the cause of his error. And, in the most ancient times, there were some who did not inter their parents. When their parents died, they took them up and threw them into some water-channel. Afterwards, when passing by them, they saw foxes and wild-cats devouring them, and flies and gnats biting at them. The perspiration started out upon their foreheads, and they looked away, unable to bear the sight. It was not on account of other people that this perspiration flowed. The emotions of their hearts affected their faces and eyes, and instantly they went home, and came back with baskets and spades and covered the bodies. If the covering them thus was indeed right, you may see that the filial son and virtuous man, in interring in a handsome manner their parents, act according to a proper rule.' The disciple Xu informed Yi of what Mencius had said. Yi was thoughtful for a short time, and then said, 'He has instructed me.'
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