孟子 萬章上孟子 万章上
孟子孟子
Tap any character for its reading and meaning.
萬万章章問问曰曰
舜舜往往于于田田
號号泣泣于于旻旻天天
何何為为其其號号泣泣也也
孟孟子子曰曰
怨怨慕慕也也
萬万章章曰曰
父父母母愛爱之之
喜喜而而不不忘忘
父父母母惡恶之之
勞劳而而不不怨怨
然然則则舜舜怨怨乎乎
曰曰
長长息息問问於于公公明明高高曰曰
舜舜往往于于田田
則则吾吾既既得得聞闻命命矣矣
號号泣泣于于旻旻天天
于于父父母母
則则吾吾不不知知也也
公公明明高高曰曰
是是非非爾尔所所知知也也
夫夫公公明明高高以以孝孝子子之之心心為为不不若若是是恝恝
我我竭竭力力耕耕田田
共共為为子子職职而而已已矣矣
父父母母之之不不我我愛爱
於于我我何何哉哉
帝帝使使其其子子九九男男二二女女
百百官官牛牛羊羊倉仓廩廪備备
以以事事舜舜於于畎畎畝亩之之中中
天天下下之之士士多多就就之之者者
帝帝將将胥胥天天下下而而遷迁之之焉焉
為为不不順顺於于父父母母
如如窮穷人人無无所所歸归
天天下下之之士士悅悦之之
人人之之所所欲欲也也
而而不不足足以以解解憂忧
好好色色
人人之之所所欲欲
妻妻帝帝之之二二女女
而而不不足足以以解解憂忧
富富
人人之之所所欲欲
富富有有天天下下
而而不不足足以以解解憂忧
貴贵
人人之之所所欲欲
貴贵為为天天子子
而而不不足足以以解解憂忧
人人悅悦之之
好好色色
富富貴贵無无足足以以解解憂忧者者
惟惟順顺於于父父母母
可可以以解解憂忧
人人少少則则慕慕父父母母
知知好好色色則则慕慕少少艾艾
有有妻妻子子則则慕慕妻妻子子
仕仕則则慕慕君君
不不得得於于君君則则熱热中中
大大孝孝終终身身慕慕父父母母
五五十十而而慕慕者者
予予於于大大舜舜見见之之矣矣
萬万章章問问曰曰
詩诗
云云
娶娶妻妻如如之之何何
必必告告父父母母
信信斯斯言言也也
宜宜莫莫如如舜舜
舜舜之之不不告告而而娶娶
何何也也
孟孟子子曰曰
告告則则不不得得娶娶
男男女女居居室室
人人之之大大倫伦也也
如如告告則则廢废人人之之大大倫伦以以懟怼父父母母
是是以以不不告告也也
萬万章章曰曰
舜舜之之不不告告而而娶娶
則则吾吾既既得得聞闻命命矣矣
帝帝之之妻妻舜舜而而不不告告
何何也也
曰曰
帝帝亦亦知知告告焉焉則则不不得得妻妻也也
萬万章章曰曰
父父母母使使舜舜完完廩廪
捐捐階阶
瞽瞽瞍瞍焚焚廩廪
使使浚浚井井
出出
從从而而掩掩之之
象象曰曰
謨谟蓋盖都都君君咸咸我我績绩
牛牛羊羊父父母母
倉仓廩廪父父母母
干干戈戈朕朕
琴琴朕朕
弤弤朕朕
二二嫂嫂使使治治朕朕棲栖
象象往往入入舜舜宮宫
舜舜在在床床琴琴
象象曰曰
郁郁陶陶思思君君爾尔
忸忸怩怩
舜舜曰曰
唯唯茲兹臣臣庶庶
汝汝其其于于予予治治
不不識识舜舜不不知知象象之之將将殺杀己己與与
曰曰
奚奚而而不不知知也也
象象憂忧亦亦憂忧
象象喜喜亦亦喜喜
曰曰
然然則则舜舜偽伪喜喜者者與与
曰曰
否否
昔昔者者有有饋馈生生魚鱼於于鄭郑子子產产
子子產产使使校校人人畜畜之之池池
校校人人烹烹之之
反反命命曰曰
始始舍舍之之圉圉圉圉焉焉
少少則则洋洋洋洋焉焉
攸攸然然而而逝逝
子子產产曰曰
得得其其所所哉哉
得得其其所所哉哉
校校人人出出
曰曰
孰孰謂谓子子產产智智
予予既既烹烹而而食食之之
曰曰
得得其其所所哉哉
得得其其所所哉哉
故故君君子子可可欺欺以以其其方方
難难罔罔以以非非其其道道
彼彼以以愛爱兄兄之之道道來来
故故誠诚信信而而喜喜之之
奚奚偽伪焉焉
萬万章章問问曰曰
象象日日以以殺杀舜舜為为事事
立立為为天天子子
則则放放之之
何何也也
孟孟子子曰曰
封封之之也也
或或曰曰放放焉焉
萬万章章曰曰
舜舜流流共共工工于于幽幽州州
放放驩驩兜兜于于崇崇山山
殺杀三三苗苗于于三三危危
殛殛鯀鲧于于羽羽山山
四四罪罪而而天天下下咸咸服服
誅诛不不仁仁也也
象象至至不不仁仁
封封之之有有庳庳
有有庳庳之之人人奚奚罪罪焉焉
仁仁人人固固如如是是乎乎
在在他他人人則则誅诛之之
在在弟弟則则封封之之
曰曰
仁仁人人之之於于弟弟也也
不不藏藏怒怒焉焉
不不宿宿怨怨焉焉
親亲愛爱之之而而已已矣矣
親亲之之
欲欲其其貴贵也也
愛爱之之
欲欲其其富富也也
封封之之有有庳庳
富富貴贵之之也也
身身為为天天子子
弟弟為为匹匹夫夫
可可謂谓親亲愛爱之之乎乎
敢敢問问
或或曰曰放放
者者何何謂谓也也
曰曰
象象不不得得有有為为於于其其國国
天天子子使使吏吏治治其其國国
而而納纳其其貢贡稅税焉焉
故故謂谓之之放放
豈岂得得暴暴彼彼民民哉哉
雖虽然然
欲欲常常常常而而見见之之
故故源源源源而而來来
不不及及貢贡
以以政政接接于于有有庳庳
此此之之謂谓也也
咸咸丘丘蒙蒙問问曰曰
語语云云
盛盛德德之之士士
君君不不得得而而臣臣
父父不不得得而而子子
舜舜南南面面而而立立
堯尧帥帅諸诸侯侯北北面面而而朝朝之之
瞽瞽瞍瞍亦亦北北面面而而朝朝之之
舜舜見见瞽瞽瞍瞍
其其容容有有蹙蹙
孔孔子子曰曰
於于斯斯時时也也
天天下下殆殆哉哉
岌岌岌岌乎乎
不不識识此此語语
誠诚然然乎乎哉哉
孟孟子子曰曰
否否
此此非非君君子子之之言言
齊齐東东野野人人之之語语也也
堯尧老老而而舜舜攝摄也也
堯尧典典
曰曰
二二十十有有八八載载
放放勛勋乃乃徂徂落落
百百姓姓如如喪丧考考妣妣
三三年年
四四海海遏遏密密八八音音
孔孔子子曰曰
天天無无二二日日
民民無无二二王王
舜舜既既為为天天子子矣矣
又又帥帅天天下下諸诸侯侯以以為为堯尧三三年年喪丧
是是二二天天子子矣矣
咸咸丘丘蒙蒙曰曰
舜舜之之不不臣臣堯尧
則则吾吾既既得得聞闻命命矣矣
詩诗
云云
普普天天之之下下
莫莫非非王王土土
率率土土之之濱滨
莫莫非非王王臣臣
而而舜舜既既為为天天子子矣矣
敢敢問问瞽瞽瞍瞍之之非非臣臣
如如何何
曰曰
是是詩诗也也
非非是是之之謂谓也也
勞劳於于王王事事而而不不得得養养父父母母也也
曰曰
此此莫莫非非王王事事
我我獨独賢贤勞劳也也
故故說说詩诗者者
不不以以文文害害辭辞
不不以以辭辞害害志志
以以意意逆逆志志
是是為为得得之之
如如以以辭辞而而已已矣矣
雲云漢汉
之之詩诗曰曰
周周餘余黎黎民民
靡靡有有孑孑遺遗
信信斯斯言言也也
是是周周無无遺遗民民也也
孝孝子子之之至至
莫莫大大乎乎尊尊親亲
尊尊親亲之之至至
莫莫大大乎乎以以天天下下養养
為为天天子子父父
尊尊之之至至也也
以以天天下下養养
養养之之至至也也
詩诗
曰曰
永永言言孝孝思思
孝孝思思惟惟則则
此此之之謂谓也也
書书
曰曰
祗祗載载見见瞽瞽瞍瞍
夔夔夔夔齋斋栗栗
瞽瞽瞍瞍亦亦允允若若
是是為为父父不不得得而而子子也也
萬万章章曰曰
堯尧以以天天下下與与舜舜
有有諸诸
孟孟子子曰曰
否否
天天子子不不能能以以天天下下與与人人
然然則则舜舜有有天天下下也也
孰孰與与之之
曰曰
天天與与之之
天天與与之之者者
諄谆諄谆然然命命之之乎乎
曰曰
否否
天天不不言言
以以行行與与事事示示之之而而已已矣矣
曰曰
以以行行與与事事示示之之者者
如如之之何何
曰曰
天天子子能能薦荐人人於于天天
不不能能使使天天與与之之天天下下
諸诸侯侯能能薦荐人人於于天天子子
不不能能使使天天子子與与之之諸诸侯侯
大大夫夫能能薦荐人人於于諸诸侯侯
不不能能使使諸诸侯侯與与之之大大夫夫
昔昔者者堯尧薦荐舜舜於于天天而而天天受受之之
暴暴之之於于民民而而民民受受之之
故故曰曰
天天不不言言
以以行行與与事事示示之之而而已已矣矣
曰曰
敢敢問问薦荐之之於于天天而而天天受受之之
暴暴之之於于民民而而民民受受之之
如如何何
曰曰
使使之之主主祭祭而而百百神神享享之之
是是天天受受之之
使使之之主主事事而而事事治治
百百姓姓安安之之
是是民民受受之之也也
天天與与之之
人人與与之之
故故曰曰
天天子子不不能能以以天天下下與与人人
舜舜相相堯尧
二二十十有有八八載载
非非人人之之所所能能為为也也
天天也也
堯尧崩崩
三三年年之之喪丧畢毕
舜舜避避堯尧之之子子於于南南河河之之南南
天天下下諸诸侯侯朝朝覲觐者者
不不之之堯尧之之子子而而之之舜舜
訟讼獄狱者者
不不之之堯尧之之子子而而之之舜舜
謳讴歌歌者者
不不謳讴歌歌堯尧之之子子而而謳讴歌歌舜舜
故故曰曰
天天
也也
夫夫然然後后之之中中國国
踐践天天子子位位焉焉
而而居居堯尧之之宮宫
逼逼堯尧之之子子
是是
篡篡
也也
非非
天天與与
也也
泰泰誓誓
曰曰
天天視视自自我我民民視视
天天聽听自自我我民民聽听
此此之之謂谓也也
萬万章章問问曰曰
人人有有言言
至至於于禹禹而而德德衰衰
不不傳传於于賢贤而而傳传於于子子
有有諸诸
孟孟子子曰曰
否否然然也也
天天與与賢贤則则與与賢贤
天天與与子子則则與与子子
昔昔者者舜舜薦荐禹禹於于天天
十十有有七七年年
舜舜崩崩
三三年年之之喪丧畢毕
禹禹避避舜舜之之子子於于陽阳城城
天天下下之之民民從从之之
若若堯尧崩崩之之後后不不從从堯尧之之子子而而從从舜舜也也
禹禹薦荐益益於于天天
七七年年
禹禹崩崩
三三年年之之喪丧畢毕
益益避避禹禹子子於于箕箕山山之之陰阴
朝朝覲觐訟讼獄狱者者
不不之之益益而而之之啟启
曰曰
吾吾君君之之子子也也
謳讴歌歌者者不不謳讴歌歌益益而而謳讴歌歌啟启
曰曰
吾吾君君之之子子也也
丹丹朱朱之之不不肖肖
舜舜之之子子亦亦不不肖肖
舜舜之之相相堯尧
禹禹之之相相舜舜也也
歷历年年多多
施施澤泽於于民民久久
啟启賢贤
能能敬敬承承繼继禹禹之之道道
益益之之相相禹禹也也
歷历年年少少
施施澤泽於于民民未未久久
舜舜
禹禹
益益相相去去久久遠远
其其子子之之賢贤不不肖肖皆皆天天也也
非非人人之之所所能能為为也也
莫莫之之為为而而為为者者
天天也也
莫莫之之致致而而至至者者
命命也也
匹匹夫夫而而有有天天下下者者
德德必必若若舜舜禹禹
而而又又有有天天子子薦荐之之者者
故故仲仲尼尼不不有有天天下下
繼继世世而而有有天天下下
天天之之所所廢废
必必若若桀桀紂纣者者也也
故故益益
伊伊尹尹
周周公公不不有有天天下下
伊伊尹尹相相湯汤以以王王於于天天下下
湯汤崩崩
太太丁丁未未立立
外外丙丙二二年年
仲仲壬壬四四年年
太太甲甲顛颠覆覆湯汤之之典典刑刑
伊伊尹尹放放之之於于桐桐三三年年
太太甲甲悔悔過过
自自怨怨自自艾艾
於于桐桐處处仁仁遷迁義义
三三年年以以聽听伊伊尹尹之之訓训己己也也
復复歸归于于亳亳
周周公公之之不不有有天天下下
猶犹益益之之於于夏夏
伊伊尹尹之之於于殷殷也也
孔孔子子曰曰
唐唐虞虞禪禅
夏夏後后
殷殷
周周繼继
其其義义一一也也
萬万章章問问曰曰
人人有有言言
伊伊尹尹以以割割烹烹要要湯汤
有有諸诸
孟孟子子曰曰
否否
不不然然
伊伊尹尹耕耕於于有有莘莘之之野野
而而樂乐堯尧舜舜之之道道焉焉
非非其其義义也也
非非其其道道也也
祿禄之之以以天天下下弗弗顧顾也也
繫系馬马千千駟驷弗弗視视也也
非非其其義义也也
非非其其道道也也
一一介介不不以以與与人人
一一介介不不以以取取諸诸人人
湯汤使使人人以以幣币聘聘之之
囂嚣囂嚣然然曰曰
我我何何以以湯汤之之聘聘幣币為为哉哉
我我豈岂若若處处畎畎畝亩之之中中
由由是是以以樂乐堯尧舜舜之之道道哉哉
湯汤三三使使往往聘聘之之
既既而而幡幡然然改改曰曰
與与我我處处畎畎畝亩之之中中
由由是是以以樂乐堯尧舜舜之之道道
吾吾豈岂若若使使是是君君為为堯尧舜舜之之君君哉哉
吾吾豈岂若若使使是是民民為为堯尧舜舜之之民民哉哉
吾吾豈岂若若於于吾吾身身親亲見见之之哉哉
天天之之生生此此民民也也
使使先先知知覺觉後后知知
使使先先覺觉覺觉後后覺觉也也
予予
天天民民之之先先覺觉者者也也
予予將将以以斯斯道道覺觉斯斯民民也也
非非予予覺觉之之而而誰谁也也
思思天天下下之之民民匹匹夫夫匹匹婦妇有有不不被被堯尧舜舜之之澤泽者者
若若己己推推而而內内之之溝沟中中
其其自自任任以以天天下下之之重重如如此此
故故就就湯汤而而說说之之以以伐伐夏夏救救民民
吾吾未未聞闻枉枉己己而而正正人人者者也也
況况辱辱己己以以正正天天下下者者乎乎
聖圣人人之之行行不不同同也也
或或遠远或或近近
或或去去或或不不去去
歸归潔洁其其身身而而已已矣矣
吾吾聞闻其其以以堯尧舜舜之之道道要要湯汤
未未聞闻以以割割烹烹也也
伊伊訓训
曰曰
天天誅诛造造攻攻自自牧牧宮宫
朕朕載载自自亳亳
萬万章章問问曰曰
或或謂谓
孔孔子子於于衛卫主主癰痈疽疽
於于齊齐主主侍侍人人瘠瘠環环
有有諸诸乎乎
孟孟子子曰曰
否否
不不然然也也
好好事事者者為为之之也也
於于衛卫
主主顏颜讎雠由由
彌弥子子之之妻妻與与子子路路之之妻妻
兄兄弟弟也也
彌弥子子謂谓子子路路曰曰
孔孔子子主主我我
衛卫卿卿可可得得也也
子子路路以以告告
孔孔子子曰曰
有有命命
孔孔子子進进以以禮礼
退退以以義义
得得之之不不得得曰曰
有有命命
而而主主癰痈疽疽與与侍侍人人瘠瘠環环
是是無无義义無无命命也也
孔孔子子不不悅悦於于魯鲁衛卫
遭遭宋宋桓桓司司馬马
將将要要而而殺杀之之
微微服服而而過过宋宋
是是時时孔孔子子當当厄厄
主主司司城城貞贞子子
為为陳陈侯侯周周臣臣
吾吾聞闻觀观近近臣臣
以以其其所所為为主主
觀观遠远臣臣
以以其其所所主主
若若孔孔子子主主癰痈疽疽與与侍侍人人瘠瘠環环
何何以以為为孔孔子子
萬万章章問问曰曰
或或曰曰
百百里里奚奚自自鬻鬻於于秦秦養养牲牲者者
五五羊羊之之皮皮
食食牛牛
以以要要秦秦繆缪公公
信信乎乎
孟孟子子曰曰
否否然然
好好事事者者為为之之也也
百百里里奚奚
虞虞人人也也
晉晋人人以以垂垂棘棘之之璧璧與与屈屈產产之之乘乘
假假道道於于虞虞以以伐伐虢虢
宮宫之之奇奇諫谏
百百里里奚奚不不諫谏
知知虞虞公公之之不不可可諫谏而而去去
之之秦秦
年年已已七七十十矣矣
曾曾不不知知以以食食牛牛干干秦秦繆缪公公之之為为污污也也
可可謂谓智智乎乎
不不可可諫谏而而不不諫谏
可可謂谓不不智智乎乎
知知虞虞公公之之將将亡亡而而先先去去之之
不不可可謂谓不不智智也也
時时舉举於于秦秦
知知繆缪公公之之可可與与有有行行也也而而相相之之
可可謂谓不不智智乎乎
相相秦秦而而顯显其其君君於于天天下下
可可傳传於于後后世世
不不賢贤而而能能之之乎乎
自自鬻鬻以以成成其其君君
鄉乡黨党自自好好者者不不為为
而而謂谓賢贤者者為为之之乎乎
上上一一篇篇
回回目目录录
下下一一篇篇
Translation
Wan Zhang I Wan Zhang asked Mencius, saying, 'When Shun went into the fields, he cried out and wept towards the pitying heavens. Why did he cry out and weep?' Mencius replied, 'He was dissatisfied, and full of earnest desire.' Wan Zhang said, 'When his parents love him, a son rejoices and forgets them not. When his parents hate him, though they punish him, he does not murmur. Was Shun then murmuring against his parents?' Mencius answered, 'Chang Xi asked Gong Ming Gao, saying, "As to Shun's going into the fields, I have received your instructions, but I do not know about his weeping and crying out to the pitying heavens and to his parents." Gong Ming Gao answered him, "You do not understand that matter." Now, Gong Ming Gao supposed that the heart of the filial son could not be so free of sorrow. Shun would say, "I exert my strength to cultivate the fields, but I am thereby only discharging my office as a son. What can there be in me that my parents do not love me?" The Di caused his own children, nine sons and two daughters, the various officers, oxen and sheep, storehouses and granaries, all to be prepared, to serve Shun amid the channelled fields. Of the scholars of the kingdom there were multitudes who flocked to him. The sovereign designed that Shun should superintend the kingdom along with him, and then to transfer it to him entirely. But because his parents were not in accord with him, he felt like a poor man who has nowhere to turn to. To be delighted in by all the scholars of the kingdom, is what men desire, but it was not sufficient to remove the sorrow of Shun. The possession of beauty is what men desire, and Shun had for his wives the two daughters of the Di, but this was not sufficient to remove his sorrow. Riches are what men desire, and the kingdom was the rich property of Shun, but this was not sufficient to remove his sorrow. Honours are what men desire, and Shun had the dignity of being sovereign, but this was not sufficient to remove his sorrow. The reason why the being the object of men's delight, with the possession of beauty, riches, and honours were not sufficient to remove his sorrow, was that it could be removed only by his getting his parents to be in accord with him. The desire of the child is towards his father and mother. When he becomes conscious of the attractions of beauty, his desire is towards young and beautiful women. When he comes to have a wife and children, his desire is towards them. When he obtains office, his desire is towards his sovereign - if he cannot get the regard of his sovereign, he burns within. But the man of great filial piety, to the end of his life, has his desire towards his parents. In the great Shun I see the case of one whose desire at fifty year's was towards them.' Wan Zhang asked Mencius, saying, 'It is said in the Book of Poetry, "In marrying a wife, how ought a man to proceed? He must inform his parents." If the rule be indeed as here expressed, no man ought to have illustrated it so well as Shun. How was it that Shun's marriage took place without his informing his parents?' Mencius replied, 'If he had informed them, he would not have been able to marry. That male and female should dwell together, is the greatest of human relations. If Shun had informed his parents, he must have made void this greatest of human relations, thereby incurring their resentment. On this account, he did not inform them!' Wan Zhang said, 'As to Shun's marrying without informing his parents, I have heard your instructions; but how was it that the Di Yao gave him his daughters as wives without informing Shun's parents?' Mencius said, 'The Di also knew that if he informed them, he could not marry his daughters to him.' Wan Zhang said, 'His parents set Shun to repair a granary, to which, the ladder having been removed, Gu Sou set fire. They also made him dig a well. He got out, but they, not knowing that, proceeded to cover him up. Xiang said, "Of the scheme to cover up the city-forming prince, the merit is all mine. Let my parents have his oxen and sheep. Let them have his storehouses and granaries. His shield and spear shall be mine. His lute shall be mine. His bow shall be mine. His two wives I shall make attend for me to my bed." Xiang then went away into Shun's palace, and there was Shun on his couch playing on his lute. Xiang said, "I am come simply because I was thinking anxiously about you." At the same time, he blushed deeply. Shun said to him, "There are all my officers - do you undertake the government of them for me." I do not know whether Shun was ignorant of Xiang's wishing to kill him.' Mencius answered, 'How could he be ignorant of that? But when Xiang was sorrowful, he was also sorrowful; when Xiang was joyful, he was also joyful.' Zhang said, 'In that case, then, did not Shun rejoice hypocritically?' Mencius replied, 'No. Formerly, some one sent a present of a live fish to Zi Chan of Zhang. Zi Chan ordered his pond-keeper to keep it in the pond, but that officer cooked it, and reported the execution of his commission, saying, "When I first let it go, it embarrassed. In a little while, it seemed to be somewhat at ease, then it swam away joyfully." Zi Chan observed, "It had got into its element! It had got into its element!" The pond-keeper then went out and said, "Who calls Zi Chan a wise man? After I had cooked and eaten the fish, he says, "It had got into its element! It had got into its element!" Thus a superior man may be imposed on by what seems to be as it ought to be, but he cannot be entrapped by what is contrary to right principle. Xiang came in the way in which the love of his elder brother would have made him come; therefore Shun sincerely believed him, and rejoiced. What hypocrisy was there?' Wan Zhang said, 'Xiang made it his daily business to slay Shun. When Shun was made sovereign, how was it that he only banished him?' Mencius said, 'He raised him to be a prince. Some supposed that it was banishing him?' Wan Zhang said, 'Shun banished the superintendent of works to You Zhou; he sent away Huan Dou to the mountain Chong; he slew the prince of San Miao in San Wei; and he imprisoned Gun on the mountain Yu. When the crimes of those four were thus punished, the whole kingdom acquiesced - it was a cutting off of men who were destitute of benevolence. But Xiang was of all men the most destitute of benevolence, and Shun raised him to be the prince of You Bei - of what crimes had the people of You Bei been guilty? Does a benevolent man really act thus? In the case of other men, he cut them off; in the case of his brother, he raised him to be a prince.' Mencius replied, 'A benevolent man does not lay up anger, nor cherish resentment against his brother, but only regards him with affection and love. Regarding him with affection, he wishes him to be honourable: regarding him with love, he wishes him to be rich. The appointment of Xiang to be the prince of You Bei was to enrich and ennoble him. If while Shun himself was sovereign, his brother had been a common man, could he have been said to regard him with affection and love?' Wan Zhang said, 'I venture to ask what you mean by saying that some supposed that it was a banishing of Xiang?' Mencius replied, 'Xiang could do nothing in his State. The Son of Heaven appointed an officer to administer its government, and to pay over its revenues to him. This treatment of him led to its being said that he was banished. How indeed could he be allowed the means of oppressing the people? Nevertheless, Shun wished to be continually seeing him, and by this arrangement, he came incessantly to court, as is signified in that expression: "He did not wait for the rendering of tribute, or affairs of government, to receive the prince of You Bei. Xian Qiu Meng asked Mencius, saying, 'There is the saying, "A scholar of complete virtue may not be employed as a minister by his sovereign, nor treated as a son by his father. Shun stood with his face to the south, and Yao, at the head of all the princes, appeared before him at court with his face to the north. Gu Sou also did the same. When Shun saw Gu Sou, his countenance became discomposed. Confucius said, At this time, in what a perilous condition was the kingdom! Its state was indeed unsettled." - I do not know whether what is here said really took place.' Mencius replied, 'No. These are not the words of a superior man. They are the sayings of an uncultivated person of the east of Qi. When Yao was old, Shun was associated with him in the government. It is said in the Canon of Yao, "After twenty and eight years, the Highly Meritorious one deceased. The people acted as if they were mourning for a father or mother for three years, and up to the borders of the four seas every sound of music was hushed." Confucius said, "There are not two suns in the sky, nor two sovereigns over the people." Shun having been sovereign, and, moreover, leading on all the princes to observe the three years' mourning for Yao, there would have been in this case two sovereigns.' Xian Qiu Meng said, 'On the point of Shun's not treating Yao as a minister, I have received your instructions. But it is said in the Book of Poetry, Under the whole heaven, Every spot is the sovereign's ground; To the borders of the land, Every individual is the sovereign's minister;" - and Shun had become sovereign. I venture to ask how it was that Gu Sou was not one of his ministers.' Mencius answered, 'That ode is not to be understood in that way - it speaks of being laboriously engaged in the sovereign's business, so as not to be able to nourish one's parents, as if the author said, "This is all the sovereign's business, and how is it that I alone am supposed to have ability, and am made to toil in it?" Therefore, those who explain the odes, may not insist on one term so as to do violence to a sentence, nor on a sentence so as to do violence to the general scope. They must try with their thoughts to meet that scope, and then we shall apprehend it. If we simply take single sentences, there is that in the ode called "The Milky Way," - "Of the black-haired people of the remnant of Zhou, There is not half a one left." If it had been really as thus expressed, then not an individual of the people of Zhou was left. Of all which a filial son can attain to, there is nothing greater than his honouring his parents. And of what can be attained to in the honouring one's parents, there is nothing greater than the nourishing them with the whole kingdom. Gu Sou was the father of the sovereign - this was the height of honour. Shun nourished him with the whole kingdom - this was the height of nourishing. In this was verified the sentiment in the Book of Poetry, "Ever cherishing filial thoughts, Those filial thoughts became an example to after ages." It is said in the Book of History, "Reverently performing his duties, he waited on Gu Sou, and was full of veneration and awe. Gu Sou also believed him and conformed to virtue." This is the true case of the scholar of complete virtue not being treated as a son by his father.' Wan Zhang said, 'Was it the case that Yao gave the throne to Shun?' Mencius said, 'No. The sovereign cannot give the throne to another.' 'Yes - but Shun had the throne. Who gave it to him?' 'Heaven gave it to him,' was the answer. '" Heaven gave it to him:" - did Heaven confer its appointment on him with specific injunctions?' Mencius replied, 'No. Heaven does not speak. It simply showed its will by his personal conduct and his conduct of affairs.' "It showed its will by his personal conduct and his conduct of affairs" - how was this?' Mencius's answer was, 'The sovereign can present a man to Heaven, but he cannot make Heaven give that man the throne. A prince can present a man to the sovereign, but he cannot cause the sovereign to make that man a prince. A great officer can present a man to his prince, but he cannot cause the prince to make that man a great officer. Yao presented Shun to Heaven, and Heaven accepted him. He presented him to the people, and the people accepted him. Therefore I say, "Heaven does not speak. It simply indicated its will by his personal conduct and his conduct of affairs."' Zhang said, 'I presume to ask how it was that Yao presented Shun to Heaven, and Heaven accepted him; and that he exhibited him to the people, and the people accepted him.' Mencius replied, 'He caused him to preside over the sacrifices, and all the spirits were well pleased with them; thus Heaven accepted him. He caused him to preside over the conduct of affairs, and affairs were well administered, so that the people reposed under him; thus the people accepted him. Heaven gave the throne to him. The people gave it to him. Therefore I said, "The sovereign cannot give the throne to another. Shun assisted Yao in the government for twenty and eight years - this was more than man could have done, and was from Heaven. After the death of Yao, when the three years' mourning was completed, Shun withdrew from the son of Yao to the south of South river. The princes of the kingdom, however, repairing to court, went not to the son of Yao, but they went to Shun. Litigants went not to the son of Yao, but they went to Shun. Singers sang not the son of Yao, but they sang Shun. Therefore I said, "Heaven gave him the throne." It was after these things that he went to the Middle Kingdom, and occupied the seat of the Son of Heaven. If he had, before these things, taken up his residence in the palace of Yao, and had applied pressure to the son of Yao, it would have been an act of usurpation, and not the gift of Heaven. This sentiment is expressed in the words of The Great Declaration: "Heaven sees according as my people see; Heaven hears according as my people hear."' Wan Zhang asked Mencius, saying, 'People say, "When the disposal of the kingdom came to Yu, his virtue was inferior to that of Yao and Shun, and he transmitted it not to the worthiest but to his son." Was it so?' Mencius replied, 'No; it was not so. When Heaven gave the kingdom to the worthiest, it was given to the worthiest. When Heaven gave it to the son of the preceding sovereign, it was given to him. Shun presented Yu to Heaven. Seventeen years elapsed, and Shun died. When the three years' mourning was expired, Yu withdrew from the son of Shun to Yang Cheng. The people of the kingdom followed him just as after the death of Yao, instead of following his son, they had followed Shun. Yu presented Yi to Heaven. Seven years elapsed, and Yu died. When the three years' mourning was expired, Yi withdrew from the son of Yu to the north of mount Ji. The princes, repairing to court, went not to Yi, but they went to Qi. Litigants did not go to Yi, but they went to Qi, saying, "He is the son of our sovereign;" the singers did not sing Yi, but they sang Qi, saying, "He is the son of our sovereign. That Dan Zhu was not equal to his father, and Shun's son not equal to his; that Shun assisted Yao, and Yu assisted Shun, for many years, conferring benefits on the people for a long time; that thus the length of time during which Shun, Yu, and Yi assisted in the government was so different; that Qi was able, as a man of talents and virtue, reverently to pursue the same course as Yu; that Yi assisted Yu only for a few years, and had not long conferred benefits on the people; that the periods of service of the three were so different; and that the sons were one superior, and the other superior - all this was from Heaven, and what could not be brought about by man. That which is done without man's doing is from Heaven. That which happens without man's causing is from the ordinance of Heaven. In the case of a private individual obtaining the throne, there must be in him virtue equal to that of Shun or Yu; and moreover there must be the presenting of him to Heaven by the preceding sovereign. It was on this account that Confucius did not obtain the throne. When the kingdom is possessed by natural succession, the sovereign who is displaced by Heaven must be like Jie or Zhou. It was on this account that Yi, Yi Yin, and Zhou Gong did not obtain the throne. Yi Yin assisted Tang so that he became sovereign over the kingdom. After the demise of Tang, Tai Ding having died before he could be appointed sovereign, Wai Bing reigned two years, and Zhong Ren four. Tai Jia was then turning upside down the statutes of Tang, when Yi Yin placed him in Tong for three years. There Tai Jia repented of his errors, was contrite, and reformed himself. In Tong be came to dwell in benevolence and walk in righteousness, during those three years, listening to the lessons given to him by Yi Yin. Then Yi Yin again returned with him to Bo. Zhou Gong not getting the throne was like the case of Yi and the throne of Xia, or like that of Yi Yin and the throne of Yin. Confucius said, "Tang and Yu resigned the throne to their worthy ministers. The sovereign of Xia and those of Yin and Zhou transmitted it to their sons. The principle of righteousness was the same in all the cases."' Wan Zhang asked Mencius, saying, 'People say that Yi Yin sought an introduction to Tang by his knowledge of cookery. Was it so?' Mencius replied, 'No, it was not so. Yi Yin was a farmer in the lands of the prince of Xin, delighting in the principles of Yao and Shun. In any matter contrary to the righteousness which they prescribed, or contrary to their principles, though he had been offered the throne, he would not have regarded it; though there had been yoked for him a thousand teams of horses, he would not have looked at them. In any matter contrary to the righteousness which they prescribed, or contrary to their principles, he would neither have given nor taken a single straw. Tang sent persons with presents of silk to entreat him to enter his service. With an air of indifference and self-satisfaction he said, "What can I do with those silks with which Tang invites me? Is it not best for me to abide in the channelled fields, and so delight myself with the principles of Yao and Shun?" Tang thrice sent messengers to invite him. After this, with the Zhange of resolution displayed in his countenance, he spoke in a different style, "Instead of abiding in the channelled fields and thereby delighting myself with the principles of Yao and Shun, had I not better make this prince a prince like Yao or Shun, and this people like the people of Yao or Shun? Had I not better in my own person see these things for myself? "Heaven's plan in the production of mankind is this: that they who are first informed should instruct those who are later in being informed, and they who first apprehend principles should instruct those who are slower to do so. I am one of Heaven's people who have first apprehended; I will take these principles and instruct this people in them. If I do not instruct them, who will do so?" He thought that among all the people of the kingdom, even the private men and women, if there were any who did not enjoy such benefits as Yao and Shun conferred, it was as if he himself pushed them into a ditch. He took upon himself the heavy charge of the kingdom in this way, and therefore he went to Tang, and pressed upon him the subject of attacking Xia and saving the people. I have not heard of one who bent himself, and at the same time made others straight; how much less could one disgrace himself, and thereby rectify the whole kingdom? The actions of the sages have been different. Some have kept remote from court, and some have drawn near to it; some have left their offices, and some have not done so - that to which those different courses all agree is simply the keeping of their persons pure. I have heard that Yi Yin sought an introduction to Tang by the doctrines of Yao and Shun. I have not heard that he did so by his knowledge of cookery. In the "Instructions of Yi," it is said, "Heaven destroying Jie commenced attacking him in the palace of Mu. I commenced in Bo."' Wan Zhang asked Mencius, saying, 'Some say that Confucius, when he was in Wei, lived with the ulcer-doctor, and when he was in Qi, with the attendant, Qi Huan; was it so?' Mencius replied, 'No; it was not so. Those are the inventions of men fond of strange things. When he was in Wei, he lived with Yan Chou You. The wives of the officer Mi and Zi Lu were sisters, and Mi told Zi Lu, "If Confucius will lodge with me, he may attain to the dignity of a high noble of Wei." Zi Lu informed Confucius of this, and he said, "That is as ordered by Heaven." Confucius went into office according to propriety, and retired from it according to righteousness. In regard to his obtaining office or not obtaining it, he said, "That is as ordered." But if he had lodged with the attendant Qi Huan, that would neither have been according to righteousness, nor any ordering of Heaven. When Confucius, being dissatisfied in Lu and Wei, had left those States, he met with the attempt of Hwan, the Master of the Horse, of Song, to intercept and kill him. He assumed, however, the dress of a common man, and passed by Song. At that time, though he was in circumstances of distress, he lodged with the city-master Chang, who was then a minister of Zhou, the marquis of Chen. I have heard that the characters of ministers about court may be discerned from those whom they entertain, and those of stranger officers, from those with whom they lodge. If Confucius had lodged with the ulcer-doctor, and with the attendant Qi Huan, how could he have been Confucius?' Wan Zhang asked Mencius, 'Some say that Bai Li Xi sold himself to a cattle-keeper of Jin for the skins of five rams, and fed his oxen, in order to find an introduction to the duke Mu of Qin - was this the case?' Mencius said, 'No; it was not so. This story was invented by men fond of strange things. Bai Li Xi was a man of Yu. The people of Jin, by the inducement of a round piece of jade from Chui Ji, and four horses of the Qu breed, borrowed a passage through Yu to attack Guo. On that occasion, Gong Zhi Qi remonstrated against granting their request, and Bai Li Xi did not remonstrate. When he knew that the duke of Yu was not to be remonstrated with, and, leaving that State, went to Qin, he had reached the age of seventy. If by that time he did not know that it would be a mean thing to seek an introduction to the duke Mu of Qin by feeding oxen, could he be called wise? But not remonstrating where it was of no use to remonstrate, could he be said not to be wise? Knowing that the duke of Yu would be ruined, and leaving him before that event, he cannot be said not to have been wise. Being then advanced in Qin, he knew that the duke Mu was one with whom he would enjoy a field for action, and became minister to him; could he, acting thus, be said not to be wise? Having become chief minister of Qin, he made his prince distinguished throughout the kingdom, and worthy of being handed down to future ages; could he have done this, if he had not been a man of talents and virtue? As to selling himself in order to accomplish all the aims of his prince, even a villager who had a regard for himself would not do such a thing; and shall we say that a man of talents and virtue did it?'
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