孟子 滕文公下孟子 滕文公下
孟子孟子
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陳陈代代曰曰
不不見见諸诸侯侯
宜宜若若小小然然
今今一一見见之之
大大則则以以王王
小小則则以以霸霸
且且
志志
曰曰
枉枉尺尺而而直直尋寻
宜宜若若可可為为也也
孟孟子子曰曰
昔昔齊齐景景公公田田
招招虞虞人人以以旌旌
不不至至
將将殺杀之之
志志士士不不忘忘在在溝沟壑壑
勇勇士士不不忘忘喪丧其其元元
孔孔子子奚奚取取焉焉
取取非非其其招招不不往往也也
如如不不待待其其招招而而往往
何何哉哉
且且夫夫枉枉尺尺而而直直尋寻者者
以以利利言言也也
如如以以利利
則则枉枉尋寻直直尺尺而而利利
亦亦可可為为與与
昔昔者者趙赵簡简子子使使王王良良與与嬖嬖奚奚乘乘
終终日日而而不不獲获一一禽禽
嬖嬖奚奚反反命命曰曰
天天下下之之賤贱工工也也
或或以以告告王王良良
良良曰曰
請请復复之之
強强而而後后可可
一一朝朝而而獲获十十禽禽
嬖嬖奚奚反反命命曰曰
天天下下之之良良工工也也
簡简子子曰曰
我我使使掌掌與与女女乘乘
謂谓王王良良
良良不不可可
曰曰
吾吾為为之之范范
我我馳驰驅驱
終终日日不不獲获一一
為为之之詭诡遇遇
一一朝朝而而獲获十十
詩诗
云云
不不失失其其馳驰
舍舍矢矢如如破破
我我不不貫贯與与小小人人乘乘
請请辭辞
御御者者且且羞羞與与射射者者比比
比比而而得得禽禽獸兽
雖虽若若丘丘陵陵
弗弗為为也也
如如枉枉道道而而從从彼彼
何何也也
且且子子過过矣矣
枉枉己己者者
未未有有能能直直人人者者也也
景景春春曰曰
公公孫孙衍衍
張张儀仪豈岂不不誠诚大大丈丈夫夫哉哉
一一怒怒而而諸诸侯侯懼惧
安安居居而而天天下下熄熄
孟孟子子曰曰
是是焉焉得得為为大大丈丈夫夫乎乎
子子未未學学禮礼乎乎
丈丈夫夫之之冠冠也也
父父命命之之
女女子子之之嫁嫁也也
母母命命之之
往往送送之之門门
戒戒之之曰曰
往往之之女女家家
必必敬敬必必戒戒
無无違违夫夫子子
以以順顺為为正正者者
妾妾婦妇之之道道也也
居居天天下下之之廣广居居
立立天天下下之之正正位位
行行天天下下之之大大道道
得得志志與与民民由由之之
不不得得志志
獨独行行其其道道
富富貴贵不不能能淫淫
貧贫賤贱不不能能移移
威威武武不不能能屈屈
此此之之謂谓大大丈丈夫夫
周周霄霄問问曰曰
古古之之君君子子仕仕乎乎
孟孟子子曰曰
仕仕
傳传曰曰
孔孔子子三三月月無无君君
則则皇皇皇皇如如也也
出出疆疆必必載载質质
公公明明儀仪曰曰
古古之之人人三三月月無无君君則则弔吊
三三月月無无君君則则弔吊
不不以以急急乎乎
曰曰
士士之之失失位位也也
猶犹諸诸侯侯之之失失國国家家也也
禮礼
曰曰
諸诸侯侯耕耕助助
以以供供粢粢盛盛
夫夫人人蠶蚕繅缫
以以為为衣衣服服
犧牺牲牲不不成成
粢粢盛盛不不潔洁
衣衣服服不不備备
不不敢敢以以祭祭
惟惟士士無无田田
則则亦亦不不祭祭
牲牲殺杀器器皿皿衣衣服服不不備备
不不敢敢以以祭祭
則则不不敢敢以以宴宴
亦亦不不足足弔吊乎乎
出出疆疆必必載载質质
何何也也
曰曰
士士之之仕仕也也
猶犹農农夫夫之之耕耕也也
農农夫夫豈岂為为出出疆疆舍舍其其耒耒耜耜哉哉
曰曰
晉晋國国亦亦仕仕國国也也
未未嘗尝聞闻仕仕如如此此其其急急
仕仕如如此此其其急急也也
君君子子之之難难仕仕
何何也也
曰曰
丈丈夫夫生生而而愿愿為为之之有有室室
女女子子生生而而愿愿為为之之有有家家
父父母母之之心心
人人皆皆有有之之
不不待待父父母母之之命命
媒媒妁妁之之言言
鉆钻穴穴隙隙相相窺窥
逾逾墻墙相相從从
則则父父母母
國国人人皆皆賤贱之之
古古之之人人未未嘗尝不不欲欲仕仕也也
又又惡恶不不由由其其道道
不不由由其其道道而而往往者者
與与鉆钻穴穴隙隙之之類类也也
彭彭更更問问曰曰
後后車车數数十十乘乘
從从者者數数百百人人
以以傳传食食於于諸诸侯侯
不不以以泰泰乎乎
孟孟子子曰曰
非非其其道道
則则一一簞箪食食不不可可受受於于人人
如如其其道道
則则舜舜受受堯尧之之天天下下
不不以以為为泰泰
子子以以為为泰泰乎乎
曰曰
否否
士士無无事事而而食食
不不可可也也
曰曰
子子不不通通功功易易事事
以以羨羡補补不不足足
則则農农有有餘余粟粟
女女有有餘余布布
子子如如通通之之
則则梓梓匠匠輪轮輿舆皆皆得得食食於于子子
於于此此有有人人焉焉
入入則则孝孝
出出則则悌悌
守守先先王王之之道道
以以待待後后之之學学者者
而而不不得得食食於于子子
子子何何尊尊梓梓匠匠輪轮輿舆而而輕轻為为仁仁義义者者哉哉
曰曰
梓梓匠匠輪轮輿舆
其其志志將将以以求求食食也也
君君子子之之為为道道也也
其其志志亦亦將将以以求求食食與与
曰曰
子子何何以以其其志志為为哉哉
其其有有功功於于子子
可可食食而而食食之之矣矣
且且子子食食志志乎乎
食食功功乎乎
曰曰
食食志志
曰曰
有有人人於于此此
毀毁瓦瓦畫画墁墁
其其志志將将以以求求食食也也
則则子子食食之之乎乎
曰曰
否否
曰曰
然然則则子子非非食食志志也也
食食功功也也
萬万章章問问曰曰
宋宋
小小國国也也
今今將将行行王王政政
齊齐
楚楚惡恶而而伐伐之之
則则如如之之何何
孟孟子子曰曰
湯汤居居亳亳
與与葛葛為为鄰邻
葛葛伯伯放放而而不不祀祀
湯汤使使人人問问之之曰曰
何何為为不不祀祀
曰曰
無无以以供供犧牺牲牲也也
湯汤使使遺遗之之牛牛羊羊
葛葛伯伯食食之之
又又不不以以祀祀
湯汤又又使使人人問问之之曰曰
何何為为不不祀祀
曰曰
無无以以供供粢粢盛盛也也
湯汤使使亳亳眾众往往為为之之耕耕
老老弱弱饋馈食食
葛葛伯伯率率其其民民
要要其其有有酒酒食食黍黍稻稻者者奪夺之之
不不授授者者殺杀之之
有有童童子子以以黍黍肉肉餉饷
殺杀而而奪夺之之
書书
曰曰
葛葛伯伯仇仇餉饷
此此之之謂谓也也
為为其其殺杀是是童童子子而而征征之之
四四海海之之內内皆皆曰曰
非非富富天天下下也也
為为匹匹夫夫匹匹婦妇復复讎雠也也
湯汤始始征征
自自葛葛載载
十十一一征征而而無无敵敌於于天天下下
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
民民之之望望之之若若大大旱旱之之望望雨雨也也
歸归市市者者弗弗止止
蕓芸者者不不變变
誅诛其其君君
弔吊其其民民
如如時时雨雨降降
民民大大悅悦
書书
曰曰
徯徯我我后后
后后來来其其無无罰罚
有有攸攸不不惟惟臣臣
東东征征
綏绥厥厥士士女女
篚篚厥厥玄玄黃黄
紹绍我我周周王王見见休休
惟惟臣臣附附于于大大邑邑周周
其其君君子子實实玄玄黃黄于于篚篚以以迎迎其其君君子子
其其小小人人簞箪食食壺壶漿浆以以迎迎其其小小人人
救救民民於于水水火火之之中中
取取其其殘残而而已已矣矣
太太誓誓
曰曰
我我武武惟惟揚扬
侵侵于于之之疆疆
則则取取于于殘残
殺杀伐伐用用張张
于于湯汤有有光光
不不行行王王政政云云爾尔
苟苟行行王王政政
四四海海之之內内皆皆舉举首首而而望望之之
欲欲以以為为君君
齊齐楚楚雖虽大大
何何畏畏焉焉
孟孟子子謂谓戴戴不不勝胜曰曰
子子欲欲子子之之王王之之善善與与
我我明明告告子子
有有楚楚大大夫夫於于此此
欲欲其其子子之之齊齐語语也也
則则使使齊齐人人傅傅諸诸
使使楚楚人人傅傅諸诸
曰曰
使使齊齐人人傅傅之之
曰曰
一一齊齐人人傅傅之之
眾众楚楚人人咻咻之之
雖虽日日撻挞而而求求其其齊齐也也
不不可可得得矣矣
引引而而置置之之莊庄岳岳之之間间數数年年
雖虽日日撻挞而而求求其其楚楚
亦亦不不可可得得矣矣
子子謂谓薛薛居居州州
善善士士也也
使使之之居居於于王王所所
在在於于王王所所者者
長长幼幼卑卑尊尊皆皆薛薛居居州州也也
王王誰谁與与為为不不善善
在在王王所所者者
長长幼幼卑卑尊尊皆皆非非薛薛居居州州也也
王王誰谁與与為为善善
一一薛薛居居州州
獨独如如宋宋王王何何
公公孫孙丑丑問问曰曰
不不見见諸诸侯侯
何何義义
孟孟子子曰曰
古古者者不不為为臣臣不不見见
段段干干木木逾逾垣垣而而辟辟之之
泄泄柳柳閉闭門门而而不不納纳
是是皆皆已已甚甚
迫迫
斯斯可可以以見见矣矣
陽阳貨货欲欲見见孔孔子子
而而惡恶無无禮礼
大大夫夫有有賜赐於于士士
不不得得受受於于其其家家
則则往往拜拜其其門门
陽阳貨货矙矙孔孔子子之之亡亡也也
而而饋馈孔孔子子蒸蒸豚豚
孔孔子子亦亦矙矙其其亡亡也也而而往往拜拜之之
當当是是時时
陽阳貨货先先
豈岂得得不不見见
曾曾子子曰曰
脅胁肩肩諂谄笑笑
病病于于夏夏畦畦
子子路路曰曰
未未同同而而言言
觀观其其色色
赧赧赧赧然然
非非由由之之所所知知也也
由由是是觀观之之
則则君君子子之之所所養养
可可知知已已矣矣
戴戴盈盈之之曰曰
什什一一
去去關关市市之之征征
今今茲兹未未能能
請请輕轻之之
以以待待來来年年
然然後后已已
何何如如
孟孟子子曰曰
今今有有人人日日攘攘其其鄰邻之之雞鸡者者
或或告告之之曰曰
是是非非君君子子之之道道
曰曰
請请損损之之
月月攘攘一一雞鸡
以以待待來来年年
然然後后已已
如如知知其其非非義义
斯斯速速已已矣矣
何何待待來来年年
公公都都子子曰曰
外外人人皆皆稱称夫夫子子好好辯辩
敢敢問问何何也也
孟孟子子曰曰
予予豈岂好好辯辩哉哉
予予不不得得已已也也
天天下下之之生生久久矣矣
一一治治一一亂乱
當当堯尧之之時时
水水逆逆行行
泛泛濫滥於于中中國国
蛇蛇龍龙居居之之
民民無无所所定定
下下者者為为巢巢
上上者者為为營营窟窟
書书
曰曰
洚洚水水警警餘余
洚洚水水者者
洪洪水水也也
使使禹禹治治之之
禹禹掘掘地地而而注注之之海海
驅驱蛇蛇龍龙而而放放之之菹菹
水水由由地地中中行行
江江
淮淮
河河
漢汉是是也也
險险阻阻既既遠远
鳥鸟獸兽之之害害人人者者消消
然然後后人人得得平平土土而而居居之之
堯尧
舜舜既既沒没
聖圣人人之之道道衰衰
暴暴君君代代作作
壤壤宮宫室室以以為为污污池池
民民無无所所安安息息
棄弃田田以以為为園园囿囿
使使民民不不得得衣衣食食
邪邪說说暴暴行行又又作作
園园囿囿污污地地沛沛澤泽多多
而而禽禽獸兽至至
及及紂纣之之身身
天天下下又又大大亂乱
周周公公相相武武王王
誅诛紂纣
伐伐奄奄
三三年年討讨其其君君
驅驱飛飞廉廉於于海海隅隅而而戮戮之之
滅灭國国者者五五十十
驅驱虎虎豹豹犀犀象象而而遠远之之
天天下下大大悅悦
書书
曰曰
丕丕顯显哉哉文文王王謨谟
丕丕承承哉哉武武王王烈烈
佑佑啟启我我後后人人
咸咸以以正正無无缺缺
世世衰衰道道微微
邪邪說说暴暴行行有有作作
臣臣弒弑其其君君者者有有之之
子子弒弑其其父父者者有有之之
孔孔子子懼惧
作作
春春秋秋
春春秋秋
天天子子之之事事也也
是是故故孔孔子子曰曰
知知我我者者
其其惟惟
春春秋秋
乎乎
罪罪我我者者
其其惟惟
春春秋秋
乎乎
聖圣王王不不作作
諸诸侯侯放放恣恣
處处士士橫横議议
楊杨朱朱
墨墨翟翟之之言言盈盈天天下下
天天下下之之言言
不不歸归楊杨則则歸归墨墨
楊杨氏氏為为我我
是是無无君君也也
墨墨氏氏兼兼愛爱
是是無无父父也也
無无父父無无君君
是是禽禽獸兽也也
公公明明儀仪曰曰
庖庖有有肥肥肉肉
廄厩有有肥肥馬马
民民有有饑饥色色
野野有有餓饿莩莩
此此率率獸兽而而食食人人也也
楊杨墨墨之之道道不不息息
孔孔子子之之道道不不著著
是是邪邪說说誣诬民民
充充塞塞仁仁義义也也
仁仁義义充充塞塞
則则率率獸兽食食人人
人人將将相相食食
吾吾為为此此懼惧
閑闲先先聖圣之之道道
距距楊杨墨墨
放放淫淫辭辞
邪邪說说者者不不得得作作
作作於于其其心心
害害於于其其事事
作作於于其其事事
害害於于其其政政
聖圣人人復复起起
不不易易吾吾言言矣矣
昔昔者者禹禹抑抑洪洪水水而而天天下下平平
周周公公兼兼夷夷狄狄
驅驱猛猛獸兽而而百百姓姓寧宁
孔孔子子成成
春春秋秋
而而亂乱臣臣賊贼子子懼惧
詩诗
云云
戎戎狄狄是是膺膺
荊荆舒舒是是懲惩
則则莫莫我我敢敢承承
無无父父無无君君
是是周周公公所所膺膺也也
我我亦亦欲欲正正人人心心
息息邪邪說说
距距詖诐行行
放放淫淫辭辞
以以承承三三聖圣者者
豈岂好好辯辩哉哉
予予不不得得已已也也
能能言言距距楊杨墨墨者者
聖圣人人之之徒徒也也
匡匡章章曰曰
陳陈仲仲子子豈岂不不誠诚廉廉士士哉哉
居居於于於于陵陵
三三日日不不食食
耳耳無无聞闻
目目無无見见也也
井井上上有有李李
螬螬食食實实者者過过半半矣矣
匍匍匐匐往往將将食食之之
三三咽咽
然然後后耳耳有有聞闻
目目有有見见
孟孟子子曰曰
於于齊齐國国之之士士
吾吾必必以以仲仲子子為为巨巨擘擘焉焉
雖虽然然
仲仲子子惡恶能能廉廉
充充仲仲子子之之操操
則则蚓蚓而而後后可可者者也也
夫夫蚓蚓上上食食槁槁壤壤
下下飲饮黃黄泉泉
仲仲子子所所居居之之室室
伯伯夷夷之之所所筑筑與与
抑抑亦亦盜盗跖跖之之所所筑筑與与
所所食食之之粟粟
伯伯夷夷之之所所樹树與与
抑抑亦亦盜盗跖跖之之所所樹树與与
是是未未可可知知也也
曰曰
是是何何傷伤哉哉
彼彼身身織织屨屦
妻妻辟辟纑纑
以以易易之之也也
曰曰
仲仲子子
齊齐之之世世家家也也
兄兄戴戴
蓋盖祿禄萬万鍾锺
以以兄兄之之祿禄為为不不義义之之祿禄而而不不食食也也
以以兄兄之之室室為为不不義义之之室室而而不不居居也也
避避兄兄
離离母母
處处於于於于陵陵
他他日日歸归
則则有有饋馈其其兄兄生生鵝鹅者者
己己頻频戚戚曰曰
惡恶用用是是鶃鶃鶃鶃者者為为哉哉
他他日日其其母母殺杀是是鵝鹅也也
與与之之食食之之
其其兄兄自自外外至至
曰曰
是是鶃鶃鶃鶃之之肉肉也也
出出而而哇哇之之
以以母母則则不不食食
以以妻妻則则食食之之
以以兄兄之之室室則则弗弗居居
以以於于陵陵則则居居之之
是是尚尚為为能能充充其其類类也也乎乎
若若仲仲子子者者
蚓蚓而而後后充充其其操操者者也也
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Translation
Teng Wen Gong II Chen Dai said to Mencius, 'In not going to wait upon any of the princes, you seem to me to be standing on a small point. If now you were once to wait upon them, the result might be so great that you would make one of them sovereign, or, if smaller, that you would make one of them chief of all the other princes. Moreover, the History says, "By bending only one cubit, you make eight cubits straight." It appears to me like a thing which might be done.' Mencius said, 'Formerly, the duke Jing of Qi, once when he was hunting, called his forester to him by a flag. The forester would not come, and the duke was going to kill him. With reference to this incident, Confucius said, "The determined officer never forgets that his end may be in a ditch or a stream; the brave officer never forgets that he may lose his head." What was it in the forester that Confucius thus approved? He approved his not going to the duke, when summoned by the article which was not appropriate to him. If one go to see the princes without waiting to be invited, what can be thought of him? Moreover, that sentence, "By bending only one cubit, you make eight cubits straight," is spoken with reference to the gain that may be got. If gain be the object, then, if it can be got by bending eight cubits to make one cubit straight, may we likewise do that? Formerly, the officer Zhao Jian made Wang Liang act as charioteer for his favourite Xi, when, in the course of a whole day, they did not get a single bird. The favourite Xi reported this result, saying, "He is the poorest charioteer in the world." Some one told this to Wang Liang, who said, "I beg leave to try again." By dint of pressing, this was accorded to him, when in one morning they got ten birds. The favourite, reporting this result, said, "He is the best charioteer in the world." Jian said, "I will make him always drive your chariot for you." When he told Wang Liang so, however, Liang refused, saying, "I drove for him, strictly observing the proper rules for driving, and in the whole day he did not get one bird. I drove for him so as deceitfully to intercept the birds, and in one morning he got ten. It is said in the Book of Poetry, 'There is no failure in the management of their horses; The arrows are discharged surely, like the blows of an axe.' I am not accustomed to drive for a mean man. I beg leave to decline the office." Thus this charioteer even was ashamed to bend improperly to the will of such an archer. Though, by bending to it, they would have caught birds and animals sufficient to form a hill, he would not do so. If I were to bend my principles and follow those princes, of what kind would my conduct be? And you are wrong. Never has a man who has bent himself been able to make others straight.' Jing Chun said to Mencius, 'Are not Gong Sun Yan and Zhang Yi really great men? Let them once be angry, and all the princes are afraid. Let them live quietly, and the flames of trouble are extinguished throughout the kingdom.' Mencius said, 'How can such men be great men? Have you not read the Ritual Usages? "At the capping of a young man, his father admonishes him. At the marrying away of a young woman, her mother admonishes her, accompanying her to the door on her leaving, and cautioning her with these words, 'You are going to your home. You must be respectful; you must be careful. Do not disobey your husband.'" Thus, to look upon compliance as their correct course is the rule for women. To dwell in the wide house of the world, to stand in the correct seat of the world, and to walk in the great path of the world; when he obtains his desire for office, to practise his principles for the good of the people; and when that desire is disappointed, to practise them alone; to be above the power of riches and honours to make dissipated, of poverty and mean condition to make swerve from principle, and of power and force to make bend - these characteristics constitute the great man.' Zhou Xiao asked Mencius, saying, 'Did superior men of old time take office?' Mencius replied, 'They did. The Record says, "If Confucius was three months without being employed by some ruler, he looked anxious and unhappy. When he passed from the boundary of a State, he was sure to carry with him his proper gift of introduction." Gong Ming Yi said, "Among the ancients, if an officer was three months unemployed by a ruler, he was condoled with."' Xiao said, 'Did not this condoling, on being three months unemployed by a ruler, show a too great urgency?' Mencius answered, 'The loss of his place to an officer is like the loss of his State to a prince. It is said in the Book of Rites, "A prince ploughs himself, and is assisted by the people, to supply the millet for sacrifice. His wife keeps silkworms, and unwinds their cocoons, to make the garments for sacrifice." If the victims be not perfect, the millet not pure, and the dress not complete, he does not presume to sacrifice. "And the scholar who, out of office, has no holy field, in the same way, does not sacrifice. The victims for slaughter, the vessels, and the garments, not being all complete, he does not presume to sacrifice, and then neither may he dare to feel happy." Is there not here sufficient ground also for condolence?' Xiao again asked, 'What was the meaning of Confucius's always carrying his proper gift of introduction with him, when he passed over the boundaries of the State where he had been?' 'An officer's being in office,' was the reply, 'is like the ploughing of a husbandman. Does a husbandman part with his plough, because he goes from one State to another?' Xiao pursued, 'The kingdom of Jin is one, as well as others, of official employments, but I have not heard of anyone being thus earnest about being in office. If there should be this urge why does a superior man make any difficulty about taking it?' Mencius answered, 'When a son is born, what is desired for him is that he may have a wife; when a daughter is born, what is desired for her is that she may have a husband. This feeling of the parents is possessed by all men. If the young people, without waiting for the orders of their parents, and the arrangements of the go-betweens, shall bore holes to steal a sight of each other, or get over the wall to be with each other, then their parents and all other people will despise them. The ancients did indeed always desire to be in office, but they also hated being so by any improper way. To seek office by an improper way is of a class with young people's boring holes.' Peng Geng asked Mencius, saying, 'Is it not an extravagant procedure to go from one prince to another and live upon them, followed by several tens of carriages, and attended by several hundred men?' Mencius replied, 'If there be not a proper ground for taking it, a single bamboo-cup of rice may not be received from a man. If there be such a proper ground, then Shun's receiving the kingdom from Yao is not to be considered excessive. Do you think it was excessive?' Geng said, 'No. But for a scholar performing no service to receive his support notwithstanding is improper.' Mencius answered, 'If you do not have an intercommunication of the productions of labour, and an interchange of men's services, so that one from his overplus may supply the deficiency of another, then husbandmen will have a superfluity of grain, and women will have a superfluity of cloth. If you have such an interchange, carpenters and carriage-wrights may all get their food from you. Here now is a man, who, at home, is filial, and abroad, respectful to his elders; who watches over the principles of the ancient kings, awaiting the rise of future learners - and yet you will refuse to support him. How is it that you give honour to the carpenter and carriage-wright, and slight him who practises benevolence and righteousness?' Peng Geng said, 'The aim of the carpenter and carriagewright is by their trades to seek for a living. Is it also the aim of the superior man in his practice of principles thereby to seek for a living?' 'What have you to do,' returned Mencius, 'with his purpose? He is of service to you. He deserves to be supported, and should be supported. And let me ask - Do you remunerate a man's intention, or do you remunerate his service.' To this Kang replied, 'I remunerate his intention.' Mencius said, 'There is a man here, who breaks your tiles, and draws unsightly figures on your walls - his purpose may be thereby to seek for his living, but will you indeed remunerate him?' 'No,' said Geng. Mencius then concluded, 'That being the case, it is not the purpose which you remunerate, but the work done.' Wan Zhang asked Mencius, saying, 'Sung is a small State. Its ruler is now setting about to practise the true royal government, and Qi and Chu hate and attack him. What in this case is to be done?' Mencius replied, 'When Tang dwelt in Bo, he adjoined to the State of Ge, the chief of which was living in a dissolute state and neglecting his proper sacrifices. Tang sent messengers to inquire why he did not sacrifice. He replied, "I have no means of supplying the necessary victims." On this, Tang caused oxen and sheep to be sent to him, but he ate them, and still continued not to sacrifice. Tang again sent messengers to ask him the same question as before, when he replied, "I have no means of obtaining the necessary millet." On this, Tang sent the mass of the people of Bo to go and till the ground for him, while the old and feeble carried their food to them. The chief of Ge led his people to intercept those who were thus charged with wine, cooked rice, millet, and paddy, and took their stores from them, while they killed those who refused to give them up. There was a boy who had some millet and flesh for the labourers, who was thus slain and robbed. What is said in the Book of History, "The chief of Ge behaved as an enemy to the provision-carriers," has reference to this. Because of his murder of this boy, Tang proceeded to punish him. All within the four seas said, "It is not because he desires the riches of the kingdom, but to avenge a common man and woman." When Tang began his work of executing justice, he commenced with Ge, and though he made eleven punitive expeditions, he had not an enemy in the kingdom. When he pursued his work in the east, the rude tribes in the west murmured. So did those on the north, when he was engaged in the south. Their cry was "Why does he make us last." Thus, the people's longing for him was like their longing for rain in a time of great drought. The frequenters of the markets stopped not. Those engaged in weeding in the fields 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 in the Book of History, "We have waited for our prince. When our prince comes, we may escape from the punishments under which we suffer." There being some who would not become the subjects of Zhou, king Wu proceeded to punish them on the east. He gave tranquillity to their people, who welcomed him with baskets full of their black and yellow silks, saying "From henceforth we shall serve the sovereign of our dynasty of Zhou, that we may be made happy by him." So they joined themselves, as subjects, to the great city of Zhou. Thus, the men of station of Shang took baskets full of black and yellow silks to meet the men of station of Zhou, and the lower classes of the one met those of the other with baskets of rice and vessels of congee. Wu saved the people from the midst of fire and water, seizing only their oppressors, and destroying them.' In the Great Declaration it is said, "My power shall be put forth, and, invading the territories of Shang, I will seize the oppressor. I will put him to death to punish him - so shall the greatness of my work appear, more glorious than that of Tang." Song is not, as you say, practising true royal government, and so forth. If it were practising royal government, all within the four seas would be lifting up their heads, and looking for its prince, wishing to have him for their sovereign. Great as Qi and Chu are, what would there be to fear from them?' Mencius said to Dai Bu Sheng, 'I see that you are desiring your king to be virtuous, and will plainly tell you how he may be made so. Suppose that there is a great officer of Chu here, who wishes his son to learn the speech of Qi. Will he in that case employ a man of Qi as his tutor, or a man of Chu?' 'He will employ a man of Qi to teach him,' said Bu Sheng. Mencius went on, 'If but one man of Qi be teaching him, and there be a multitude of men of Chu continually shouting out about him, although his father beat him every day, wishing him to learn the speech of Qi, it will be impossible for him to do so. But in the same way, if he were to be taken and placed for several years in Zhuang or Yue, though his father should beat him, wishing him to speak the language of Chu, it would be impossible for him to do so. You supposed that Xue Ju Zhou was a scholar of virtue, and you have got him placed in attendance on the king. Suppose that all in attendance on the king, old and young, high and low, were Xue Ju Zhous, whom would the king have to do evil with? And suppose that all in attendance on the king, old and young, high and low, are not Xue Ju Zhous, whom will the king gave to do good with? What can one Xue Ju Zhou do alone for the king of Song?' Gong Sun Chou asked Mencius, saying, 'What is the point of righteousness involved in your not going to see the princes?' Mencius replied, 'Among the ancients, if one had not seen a minister in a State, he did not go to see the sovereign. Duan Gan Mu leaped over his wall to avoid the prince. Xie Liu shut his door, and would not admit the prince. These two, however, carried their scrupulosity to excess. When a prince is urgent, it is not improper to see him. Yang Huo wished to get Confucius to go to see him, but disliked doing so by any want of propriety. As it is the rule, therefore, that when a great officer sends a gift to a scholar, if the latter be not at home to receive it, he must go to the officer's to pay his respects, Yang Huo watched when Confucius was out, and sent him a roasted pig. Confucius, in his turn, watched when Huo was out, and went to pay his respects to him. At that time, Yang Huo had taken the initiative - how could Confucius decline going to see him? Zengzi said, "They who shrug up their shoulders, and laugh in a flattering way, toil harder than the summer labourer in the fields." Zi Lu said, "There are those who talk with people with whom they have no great community of feeling. If you look at their countenances, they are full of blushes. I do not desire to know such persons." By considering these remarks, the spirit which the superior man nourishes may be known.' Dai Ying Zhi said to Mencius, 'I am not able at present and immediately to do with the levying of a tithe only, and abolishing the duties charged at the passes and in the markets. With your leave I will lighten, however, both the tax and the duties, until next year, and will then make an end of them. What do you think of such a course?' Mencius said, 'Here is a man, who every day appropriates some of his neighbour's strayed fowls. Some one says to him, "Such is not the way of a good man;" and he replies, "With your leave I will diminish my appropriations, and will take only one fowl a month, until next year, when I will make an end of the practice." If you know that the thing is unrighteous, then use all despatch in putting an end to it - why wait till next year?' The disciple Gong Du said to Mencius, 'Master, the people beyond our school all speak of you as being fond of disputing. I venture to ask whether it be so.' Mencius replied, 'Indeed, I am not fond of disputing, but I am compelled to do it. A long time has elapsed since this world of men received its being, and there has been along its history now a period of good order, and now a period of confusion. In the time of Yao, the waters, flowing out of their channels, inundated the Middle Kingdom. Snakes and dragons occupied it, and the people had no place where they could settle themselves. In the low grounds they made nests for themselves on the trees or raised platforms, and in the high grounds they made caves. It is said in the Book of History, "The waters in their wild course warned me." Those "waters in their wild course" were the waters of the great inundation. Shun employed Yu to reduce the waters to order. Yu dug open their obstructed channels, and conducted them to the sea. He drove away the snakes and dragons, and forced them into the grassy marshes. On this, the waters pursued their course through the country, even the waters of the Jiang, the Huai, the He, and the Han, and the dangers and obstructions which they had occasioned were removed. The birds and beasts which had injured the people also disappeared, and after this men found the plains available for them, and occupied them. 'After the death of Yao and Shun, the principles that mark sages fell into decay. Oppressive sovereigns arose one after another, who pulled down houses to make ponds and lakes, so that the people knew not where they could rest in quiet; they threw fields out of cultivation to form gardens and parks, so that the people could not get clothes and food. Afterwards, corrupt speakings and oppressive deeds became more rife; gardens and parks, ponds and lakes, thickets and marshes became more numerous, and birds and beasts swarmed. By the time of the tyrant Zhou, the kingdom was again in a state of great confusion. Zhou Gong assisted king Wu, and destroyed Zhou. He smote Yan, and after three years put its sovereign to death. He drove Fei Lian to a corner by the sea, and slew him. The States which he extinguished amounted to fifty. He drove far away also the tigers, leopards, rhinoceroses, and elephants - and all the people was greatly delighted. It is said in the Book of History, "Great and splendid were the plans of king Wen! Greatly were they carried out by the energy of king Wu! They are for the assistance and instruction of us who are of an after day. They are all in principle correct, and deficient in nothing." 'Again the world fell into decay, and principles faded away. Perverse speakings and oppressive deeds waxed rife again. There were instances of ministers who murdered their sovereigns, and of sons who murdered their fathers. Confucius was afraid, and made the "Spring and Autumn." What the "Spring and Autumn" contains are matters proper to the sovereign. On this account Confucius said, "Yes! It is the Spring and Autumn which will make men know me, and it is the Spring and Autumn which will make men condemn me." 'Once more, sage sovereigns cease to arise, and the princes of the States give the reins to their lusts. Unemployed scholars indulge in unreasonable discussions. The words of Yang Zhu and Mo Di fill the country. If you listen to people's discourses throughout it, you will find that they have adopted the views either of Yang or of Mo. Now, Yang's principle is "each one for himself," which does not acknowledge the claims of the sovereign. Mo's principle is "to love all equally," which does not acknowledge the peculiar affection due to a father. But to acknowledge neither king nor father is to be in the state of a beast. Gong Meng Yi said, "In their kitchens, there is fat meat. In their stables, there are fat horses. But their people have the look of hunger, and on the wilds there are those who have died of famine. This is leading on beasts to devour men." If the principles of Yang and Mo be not stopped, and the principles of Confucius not set forth, then those perverse speakings will delude the people, and stop up the path of benevolence and righteousness. When benevolence and righteousness are stopped up, beasts will be led on to devour men, and men will devour one another. I am alarmed by these things, and address myself to the defence of the doctrines of the former sages, and to oppose Yang and Mo. I drive away their licentious expressions, so that such perverse speakers may not be able to show themselves. Their delusions spring up in men's minds, and do injury to their practice of affairs. Shown in their practice of affairs, they are pernicious to their government. When sages shall rise up again, they will not change my words. 'In former times, Yu repressed the vast waters of the inundation, and the country was reduced to order. Zhou Gong's achievements extended even to the barbarous tribes of the east and north, and he drove away all ferocious animals, and the people enjoyed repose. Confucius completed the "Spring and Autumn," and rebellious ministers and villainous sons were struck with terror. It is said in the Book of Poetry, "He smote the barbarians of the west and the north; He punished Jing and Shu; And no one dared to resist us." These father-deniers and king-deniers would have been smitten by Zhou Gong. I also wish to rectify men's hearts, and to put an end to those perverse doctrines, to oppose their one-sided actions and banish away their licentious expressions - and thus to carry on the work of the three sages. Do I do so because I am fond of disputing? I am compelled to do it. Whoever is able to oppose Yang and Mo is a disciple of the sages.' Kuang Zhang said to Mencius, 'Is not Chen Zhong a man of true self-denying purity? He was living in Wu Ling, and for three days was without food, till he could neither hear nor see. Over a well there grew a plum-tree, the fruit of which had been more than half eaten by worms. He crawled to it, and tried to eat some of the fruit, when, after swallowing three mouthfuls, he recovered his sight and hearing.' Mencius replied, 'Among the scholars of Qi, I must regard Zhong as the thumb among the fingers. But still, where is the self-denying purity he pretends to? To carry out the principles which he holds, one must become an earthworm, for so only can it be done. Now, an earthworm eats the dry mould above, and drinks the yellow spring below. Was the house in which Zhong dwells built by a Bo Yi? or was it built by a robber like Zhi? Was the millet which he eats planted by a Bo Yi? or was it planted by a robber like Zhi? These are things which cannot be known.' 'But,' said Zhang, 'what does that matter? He himself weaves sandals of hemp, and his wife twists and dresses threads of hemp to sell or exchange them.' Mencius rejoined, 'Zhong belongs to an ancient and noble family of Qi. His elder brother Dai received from Gai a revenue of 10,000 zhong, but he considered his brother's emolument to be unrighteous, and would not eat of it, and in the same way he considered his brother's house to be unrighteous, and would not dwell in it. Avoiding his brother and leaving his mother, he went and dwelt in Wu Ling. One day afterwards, he returned to their house, when it happened that some one sent his brother a present of a live goose. He, knitting his eyebrows, said, "What are you going to use that cackling thing for?" By-and-by his mother killed the goose, and gave him some of it to eat. Just then his brother came into the house, and said, "It is the flesh of that cackling thing," upon which he went out and vomited it. Thus, what his mother gave him he would not eat, but what his wife gives him he eats. He will not dwell in his brother's house, but he dwells in Wu Ling. How can he in such circumstances complete the style of life which he professes? With such principles as Zhong holds, a man must be an earthworm, and then he can carry them out.'
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