Mencius:
Teng Wen Gong II (滕文公下)
Author: Mencius (孟子) English translation: James Legge (理雅各)
Chapters
陈代曰：“不见诸侯，宜若小然；今一见之，大则以王，小则以霸。且《志》曰：‘枉尺而直寻。’宜若可为也。”
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.’
孟子曰：“昔齐景公田，招虞人以旌，不至，将杀之。志士不忘在沟壑，勇士不忘丧其元。孔子奚取焉？取非其招不往也。如不待其招而往，何哉？且夫枉尺而直寻者，以利言也。如以利，则枉寻直尺而利，亦可为与？昔者赵简子使王良与嬖奚乘，终日而不获一禽。嬖奚反命曰：‘天下之贱工也。’ 或以告王良。良曰：‘请复之。’ 强而后可，一朝而获十禽。嬖奚反命曰：‘天下之良工也。’ “简子曰：‘我使掌与女乘。’ 谓王良。良不可，曰：‘吾为之范我驰驱，终日不获一；为之诡遇，一朝而获十。《诗》云：“不失其驰，舍矢如破。” 我不贯与小人乘，请辞。’ 御者且羞与射者比；比而得禽兽，虽若丘陵，弗为也。如枉道而从彼，何也？且子过矣：枉己者，未有能直人者也。”
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.’
景春曰：“公孙衍、张仪岂不诚大丈夫哉？一怒而诸侯惧，安居而天下熄。”
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.’
孟子曰：“是焉得为大丈夫乎？子未学礼乎？丈夫之冠也，父命之；女子之嫁也，母命之，往送之门，戒之曰：‘往之女家，必敬必戒，无违夫子！’ 以顺为正者，妾妇之道也。居天下之广居，立天下之正位，行天下之大道；得志，与民由之；不得志，独行其道。富贵不能淫，贫贱不能移，威武不能屈，此之谓大丈夫。”
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.’
周霄问曰：“古之君子仕乎？”
Zhou Xiao asked Mencius, saying, ‘Did superior men of old time take office?’
孟子曰：“仕。《传》曰：‘孔子三月无君，则皇皇如也，出疆必载质。’ 公明仪曰：‘古之人三月无君，则吊。’”
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.”‘
“三月无君则吊，不以急乎？”
Xiao said, ‘Did not this condoling, on being three months unemployed by a ruler, show a too great urgency?’
曰：“士之失位也，犹诸侯之失国家也。《礼》曰：‘诸侯耕助以供粢盛；夫人蚕缫，以为衣服。牺牲不成，粢盛不洁，衣服不备，不敢以祭。惟士无田，则亦不祭。’牲杀、器皿、衣服不备，不敢以祭，则不敢以宴，亦不足吊乎？”
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?’
“出疆必载质，何也？”
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?’
曰：“士之仕也，犹农夫之耕也；农夫岂为出疆舍其耒耜哉？”
‘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?’
曰：“晋国亦仕国也，未尝闻仕如此其急。仕如此其急也，君子之难仕，何也？”
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?’
曰：“丈夫生而愿为之有室，女子生而愿为之有家；父母之心，人皆有之。不待父母之命、媒妁之言，钻穴隙相窥，逾墙相从，则父母国人皆贱之。古之人未尝不欲仕也，又恶不由其道。不由其道而往者，与钻穴隙之类也。”
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.’
彭更问曰：“后车数十乘，从者数百人，以传食于诸侯，不以泰乎？”
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?’
孟子曰：“非其道，则一箪食不可受于人；如其道，则舜受尧之天下，不以为泰，子以为泰乎？”
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?’
曰：“否；士无事而食，不可也。”
Geng said, ‘No. But for a scholar performing no service to receive his support notwithstanding is improper.’
曰：“子不通功易事，以羡补不足，则农有余粟，女有余布；子如通之，则梓匠轮舆皆得食于子。于此有人焉，入则孝，出则悌，守先王之道，以待后之学者，而不得食于子；子何尊梓匠轮舆而轻为仁义者哉？”
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?’
曰：“梓匠轮舆，其志将以求食也；君子之为道也，其志亦将以求食与？”
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?’
曰：“子何以其志为哉？其有功于子，可食而食之矣。且子食志乎？食功乎？”
‘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.’
曰：“食志。”
To this Kang replied, ‘I remunerate his intention.’
曰：“有人于此，毁瓦画墁，其志将以求食也，则子食之乎？”
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?’
曰：“否。”
‘No,’ said Geng.
曰：“然则子非食志也，食功也。”
Mencius then concluded, ‘That being the case, it is not the purpose which you remunerate, but the work done.’
万章问曰：“宋，小国也；今将行王政，齐楚恶而伐之，则如之何？”
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?’
孟子曰：“汤居亳，与葛为邻，葛伯放而不祀。汤使人问之曰：‘何为不祀？’曰：‘无以供牺牲也。’ 汤使遗之牛羊。葛伯食之，又不以祀。汤又使人问之曰：‘何为不祀？’ 曰：‘无以供粢盛也。’ 汤使亳众往为之耕，老弱馈食。葛伯率其民，要其有酒食黍稻者夺之，不授者杀之。有童子以黍肉饷，杀而夺之。《书》曰：‘葛伯仇饷。’ 此之谓也。为其杀是童子而征之，四海之内皆曰：‘非富天下也，为匹夫匹妇复仇也。’ ‘汤始征，自葛载’，十一征而无敌于天下。东面而征，西夷怨；南面而征，北狄怨，曰：‘奚为后我？’ 民之望之，若大旱之望雨也。归市者弗止，芸者不变，诛其君，吊其民，如时雨降。民大悦。《书》曰：‘徯我后，后来其无罚！’ ‘有攸不惟臣，东征，绥厥士女，篚厥玄黄，绍我周王见休，惟臣附于大邑周。’ 其君子实玄黄于篚以迎其君子，其小人箪食壶浆以迎其小人；救民于水火之中，取其残而已矣。《太誓》曰：‘我武惟扬，侵于之疆，则取于残，杀伐用张，于汤有光。’ 不行王政云尔，苟行王政，四海之内皆举首而望之，欲以为君；齐楚虽大，何畏焉？”
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?’
孟子谓戴不胜曰：“子欲子之王之善 与？我明告子。有楚大夫于此，欲其子之齐语也，则使齐人傅诸，使楚人傅诸？”
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?’
曰：“使齐人傅之。”
‘He will employ a man of Qi to teach him,’ said Bu Sheng.
曰：“一齐人傅之，众楚人咻之，虽日挞而求其齐也，不可得矣；引而置之庄、岳之间数年，虽日挞而求其楚，亦不可得矣。子谓薛居州，善士也，使之居于王所。在于王所者，长幼卑尊皆薛居州也，王谁与为不善？在王所者，长幼卑尊皆非薛居州也，王谁与为善？一薛居州，独如宋王何？”
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?’
公孙丑问曰：“不见诸侯何义？”
Gong Sun Chou asked Mencius, saying, ‘What is the point of righteousness involved in your not going to see the princes?’
孟子曰：“古者不为臣不见。段干木逾垣而辟之，泄柳闭门而不纳，是皆已甚；迫，斯可以见矣。阳货欲见孔子而恶无礼，大夫有赐于士，不得受于其家，则往拜其门。阳货瞰4孔子之亡也，而馈孔子蒸豚；孔子亦瞰其亡也，而往拜之。当是时，阳货先，岂得不见？曾子曰：‘胁肩谄笑，病于夏畦。’ 子路曰：‘未同而言，观其色赧赧然，非由之所知也。’ 由是观之，则君子之所养，可知已矣。”
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.’
戴盈之曰：“什一，去关市之征，今兹未能；请轻之，以待来年，然后已。何如？”
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?’
孟子曰：“今有人日攘其邻之鸡者，或告之曰：‘是非君子之道。’ 曰：‘请损之，月攘一鸡，以待来年，然后已。’ 如知其非义，斯速已矣，何待来年？”
Mencius said, ‘Here is a man, who every day appropriates some of his neighbour’s strayed fowls. Someone 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?’
公都子曰：“外人皆称夫子好辩，敢问何也？”
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.’
孟子曰：“予岂好辩哉？予不得已也。天下之生久矣，一治一乱。当尧之时，水逆行，泛滥于中国。蛇龙居之，民无所定。下者为巢，上者为营窟。《书》曰：‘洚水警余。’洚水者，洪水也。使禹治之。禹掘地而注之海，驱蛇龙而放之菹。水由地中行，江、淮、河、汉是也。险阻既远，鸟兽之害人者消，然后人得平土而居之。
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.
“尧舜既没，圣人之道衰，暴君代作，坏宫室以为污池，民无所安息；弃田以为园囿，使民不得衣食。邪说暴行又作，园囿、污池、沛泽多而禽兽至。及纣之身，天下又大乱。周公相武王，诛纣伐奄，三年讨其君，驱飞廉于海隅而戮之，灭国者五十，驱虎、豹、犀、象而远之，天下大悦。《书》曰：‘丕显哉，文王谟！丕承者，武王烈！佑启我后人，咸以正无缺。’”
‘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.”
“世衰道微，邪说暴行有作，臣弑其君者有之，子弑其父者有之。孔子惧，作《春秋》。《春秋》，天子之事也；是故孔子曰：‘知我者其惟《春秋》乎！罪我者其惟《春秋》乎！’
‘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.”
“圣王不作，诸侯放恣，处士横议，杨朱、墨翟之言盈天下。天下之言不归杨，则归墨。杨氏为我，是无君也；墨氏兼爱，是无父也。无父无君，是禽兽也。公明仪曰：‘庖有肥肉，厩有肥马；民有饥色，野有饿莩，此率兽而食人也。’ 杨、墨之道不息，孔子之道不著，是邪说诬民，充塞仁义也。仁义充塞，则率兽食人，人将相食。吾为此惧，闲先圣之道，距杨、墨，放淫辞，邪说者不得作。作于其心，害于其事；作于其事，害于其政。圣人复起，不易吾言矣。”
‘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.
“昔者禹抑洪水而天下平，周公兼夷狄，驱猛兽而百姓宁，孔子成《春秋》而乱臣贼子惧。《诗》云：‘戎狄是膺，荆舒是惩，则莫我敢承。’无父无君，是周公所膺也。我亦欲正人心，息邪说，距行，放淫辞，以承三圣者；岂好辩哉？予不得已也。能言距杨墨者，圣人之徒也。”
‘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.’
匡章曰：“陈仲子岂不诚廉士哉？居於陵，三日不食，耳无闻，目无见也。井上有李，螬食实者过半矣；匍匐往，将食之，三咽，然后耳有闻，目有见。”
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.’
孟子曰：“于齐国之士，吾必以仲子为巨擘焉。虽然，仲子恶能廉？充仲子之操，则蚓而后可者也。夫蚓，上食槁壤，下饮黄泉。仲子所居之室，伯夷之所筑与？抑亦盗跖之所筑与？所食之粟，伯夷之所树与？抑亦盗跖之所树与？是未可知也。”
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.’
曰：“是何伤哉？彼身织屦，妻引辟，以易之也。”
‘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.’
曰：“仲子，齐之世家也；兄戴，盖禄万钟；以兄之禄为不义之禄而不食也，以兄之室为不义之室而不居也，辟兄离母，处于於陵。他日归，则有馈其兄生鹅者，己频曰：‘恶用是者为哉？’他日，其母杀是鹅也，与之食之。其兄自外至，曰：‘是 之肉也。’出而哇之。以母则不食，以妻则食之；以兄之室则弗居，以於陵则居之，是尚为能充其类也乎？若仲子者，蚓而后充其操者也。”
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.’