《孟子》漢英(梁惠王上下)

《孟子》

《孟子》梁惠王章句上
《孟子》梁惠王章句下
《孟子》公孫醜上
《孟子》公孫醜下
《孟子》滕文公上
《孟子》滕文公下
《孟子》離婁上
《孟子》離婁下
《孟子》萬章上
《孟子》萬章下

梁 惠 王 上

King Hui of Liang (A)

1.

原文
孟子見梁惠王。王曰：“叟！不遠千裏而來，亦將有以利吾國乎？”

白話
孟子拜見梁惠王。惠王說：“老先生，您不遠千裏而來，也將給我的國家帶來什麽利益嗎？”

英譯
Mencius visited His Majesty King Hui of Liang. King Hui said, “Venerable sir, you make light of travelling hundreds of miles. What sort of profits will you bring to my country?”

原文
孟子對曰：“王！何必曰利？亦有仁義而已矣。王曰‘何以利吾國？’大夫曰‘何以利吾家？’士庶人曰‘何以利吾身？’上下交征利而國危矣。萬乘之國，弑其君者，必千乘之家；千乘之國，弑其君者，必百乘之家。萬取千焉，千取百焉，不為不多矣。苟為後義而先利，不奪不饜。未有仁而遺其親者也，未有義而後其君者也。王亦曰仁義而已矣，何必曰利？”

白話
孟子答道：“大王，您為什麽要提利呢？隻有仁義就夠了。 大王說‘給我的國家帶來什麽利益嗎？’大夫說‘給我的封地帶來什麽利益嗎？？’士和平民說‘給我本人帶來什麽利益嗎？’上上下下互相爭奪利益，那國家可就危險了。在擁有萬輛兵車的國家裏，殺國君的，必定是擁有千輛兵車的大夫；在擁有千輛兵車的國家裏，殺國君的，必定是擁有百輛兵車的大夫。在擁有萬輛兵車的國家裏，這些大夫擁有千輛兵車；在擁有千輛兵車的國家裏，這些大夫擁有百輛兵車，不算不多啦，如果後考慮義而先考慮利，他們不奪取國家是絕對不會滿足的。沒有講仁的人會遺棄雙親的，沒有行義的人會不顧國君的。大王隻要講仁義就夠了，何必談利呢？”

英譯
Mencius replied, “Your Majesty, why do you mention profits? It’s enough to enjoy humanity and justice. Your Majesty says, ‘Bring what sort of benefits to my country?’ A top officer says, ‘Bring what sort of benefits to my feudality?’ An elite or common person says, ‘Bring what sort of benefits to myself?’ If all the people from top to bottom contend for benefits, it’s dangerous to a country. In a country with ten thousand four-horse-vehicles, the one killing his lord must be a top officer who has a thousand four-horse-vehicles. In a country with a thousand four-horse-vehicles, the one killing his lord must be a top officer who has a hundred four-horse-vehicles. In a country with ten thousand four-horse-vehicles, each top officer has a thousand four-horse-vehicles; in a country with a thousand four-horse-vehicles, each top office has a hundred four-horse-vehicles. In neither case, it can be considered that they have not got much. If considering benefits before justice, absolutely they won’t be satisfied unit they successfully wrest the sate power. There will be neither a man who pays much attention to humanity but simultaneously abandons his parents nor a man who puts much attention to justice but simultaneously disregards his king. Your Majesty, that’s enough for you only to pay attention to humanity and justice. What’s the need to mention benefits?”

2.

原文
孟子見梁惠王。王立於沼上，顧鴻雁麋鹿，曰：“賢者亦樂此乎？”


白話
孟子拜見梁惠王。惠王站在池塘邊，一麵觀賞鴻雁麋鹿，一麵問： “賢人觀賞它們也感到快樂嗎？”

英譯
Mencius visited King Hui of Liang. When enjoying seeing wild geese at the bank of a pond, King Hui asked, “Do worthy men feel happy when enjoy seeing them, too?”

原文
孟子對曰：“賢者而後樂此，不賢者雖有此，不樂也。《詩》雲：‘經始靈台，經之營之，庶民攻之，不日成之。經始勿亟，庶民子來。王在靈囿，麀鹿攸伏，麀鹿濯濯，白鳥鶴鶴。王在靈沼、於牣魚躍。’文王以民力為台為沼，而民歡樂之，謂其台曰靈台，謂其沼曰靈沼，樂其有麋鹿魚鱉。古之人與民偕樂，故能樂也。《湯誓》曰：‘時日害喪，予及女偕亡。’民欲與之偕亡，雖有台池鳥獸，豈能獨樂哉？”

白話
孟子答道：“隻有賢人才能感受到這種快樂，不賢的人即便擁有珍禽異獸，也不會感受到快樂的。《詩經》上說：‘文王築靈台，工程精益精，百姓也參建，迅速即竣工。文王勸莫急，百姓更踴躍。文王遊靈囿，母鹿樂悠悠，母鹿神采奕，白鳥振羽翼。文王到靈沼，魚滿喜跳躍。’文王依靠民眾建造高台深池，但民眾卻高興，把他的台叫靈台，把他的沼叫靈沼，為他能享有麋鹿魚鱉而高興。古代賢君與民同樂，能享受真快樂。《湯誓》說：‘這個太陽何時滅亡？我們要跟你同歸於盡！’民眾要跟夏桀同歸於盡，那麽，即便他擁有台池鳥獸，難道他能獨自享受到快樂？”

英譯
Mencius replied, “Only worthy men can feel this sort of happiness. Even if they have rare birds and animals, the unworthy men cannot feel this sort of happiness. The Book of Songs said, “His Majesty, King Wen planned to build Ling Tai Tower; he strove for perfection about the project. Masses joined in the project; the project could be finished speedily. King Wen dissuaded people from being in a hurry; but the masses took part in ever more actively. King Wen visited Ling You Zoo; the she dears were cheerful. The she deer were in high spirits; the wild geese spread their wings to fly. King Wen visited Ling Zhao Pond; the pond was full of fishes jumping happily.’ Building a high tower and digging a deep pond, King Wen relied on the masses. But the masses were very happy. They called his tower Ling Tai Tower and called his pond Ling Zhao Pond. They were very pleased because he had David’s deer, fishes and turtles. The ancient worthy lords could share happiness with broad masses so they could enjoy real happiness. Tang Shi said, ‘When will this sun be ruined. We’re going to perish together with you!’ The broad masses should be going to perish together with Xiajie, the leader of Xia Dynasty. In this case, even if he enjoyed towers, ponds, birds and animals, how could he enjoy happiness alone?”

3.

原文
梁惠王曰：“寡人之於國也，盡心焉耳矣。河內凶，則移其民於河東，移其粟於河內。河東凶亦然。察鄰國之政，無如寡人之用心者。鄰國之民不加少，寡人之民不加多，何也？”


白話
梁惠王說：“我對國家盡心盡力了。河內遭災，我就把那裏的百姓遷到河東，把糧食運到河內。河東遭災，我也如此辦理。考察鄰國的政務，沒有哪個國君能像我這樣鞠躬盡瘁。可鄰國的人口並不減少，而我們魏國的人口卻並不增多，為什麽呢？”

英譯
King Hui of Liang said, “I’ve already done my best to my country. When Henei was stricken by disaster, I moved the masses there to Hedong and transported grain to Henei. When Hedong was stricken by disaster, I did the same. Observing our neighboring countries, I found no leader who works with utter devotion like me. But the populations of our neighboring countries have not be reduced. But out population has not been increased. Why?”

原文
孟子對曰：“王好戰，請以戰喻。填然鼓之，兵刃既接，棄甲曳兵而走。或百步而後止，或五十步而後止。以五十步笑百步，則何如？”

白話
孟子答道：“大王喜歡打仗，請讓我拿打仗作比喻吧。擂起戰鼓，短兵相接，有的士兵就丟盔棄甲，拖著兵器，落荒而逃。有的逃出一百步停下來，有的逃出五十步停下來。如果有人因為自己隻逃出五十步就嘲笑那些逃出一百步的人，那該怎麽樣啊？”

英譯
Mencius replied, “Since Your Majesty is fond of waging wars, let me draw an analogy with it. When the war drum is beating and the troops begin to fight at close quarters, some soldiers throw away their shields and armors and flee to the wilds hauling their weapons. Some of them stop after running a hundred feet; others stop after running fifty feet. If someone laughs at those who run a hundred feet because he runs only fifty feet, how do you think of it?”

原文
曰：“不可，直不百步耳，是亦走也。”

白話
惠王說：“不可以這樣做，隻不過是後者沒有逃出一百步罷了，可這也是逃跑呀。”

英譯
King Hui said, “He cannot do like this. It’s only that the latter does not run a hundred feet away. That’s it. Still, he does run away after all.”

原文
曰：“王如知此，則無望民之多於鄰國也。不違農時，穀不可勝食也；數罟不入洿池，魚鱉不可勝食也；斧斤以時入山林，材木不可勝用也。穀與魚鱉不可勝食，材木不可勝用，是使民養生喪死無憾也。養生喪死無憾，王道之始也。

白話
孟子說：“大王如果知道這一點，就不要指望魏國的百姓會比鄰國多了。不耽誤農時，糧食就會多得吃不完；細密的魚網不放入大塘捕撈，魚鱉就會多得吃不完；根據時令進入山林采伐，木材就會多得用不完。糧食和魚鱉吃不完，木材用不完，這就能使百姓養家糊口、辦理喪事，沒有什麽可遺憾的。百姓生死沒有遺憾，這就是王道的開始。

英譯
Mencius said, “If Your Majesty knows this, then you’d better not to expect that the population of Wei State can be more than that of the neighboring countries. So long as not to miss the farming seasons, you’ll get too much grain to exhaust it; so long as not to use dense nets for fishing in large ponds, you’ll get too many fishes and turtles to eat them all; so long as not to go against seasons when entering mountains and forests for lumbering, you’ll get too much timber to use it up. Since you have more than enough grain, fishes, turtles and timber, you can help your people to support their families and make proper arrangement for funerals without regret. If the broad masses have no regret when dealing with the problems about life and death, the kingly way begins.

原文
五畝之宅，樹之以桑，五十者可以衣帛矣。雞豚狗彘之畜，無失其時，七十者可以食肉矣。百畝之田，勿奪其時，數口之家可以無饑矣。謹庠序之教，申之以孝悌之義，頒白者不負戴於道路矣。七十者衣帛食肉，黎民不饑不寒，然而不王者，未之有也。

白話
五畝大的宅院，周圍多種桑樹，五十歲的人就可以有絲襖穿。雞、豬和狗之類家畜，不錯過繁殖期，七十歲的人就可以有肉吃。一百畝的田地，不要與種田人爭奪農時，幾口人的家庭就可以不挨餓。謹慎地抓好學校教育，向學生灌輸孝順父母、敬愛兄弟的道理，白發老人就不必肩扛頭頂著東西趕路了。七十歲的人穿上絲襖，吃上肉，百姓不挨餓受凍，做到這樣卻不能稱王的，還從來沒有過。

英譯
Mulberry trees should be planted as many as possible around the five-mu-large compounds. Then, the men at the age of fifty could have silk clothes to wear. So long as chickens, pigs, dogs and the like do not miss the reproducing seasons, the men at the age of seventy could have meat to eat. As for a one-hundred-mu-large plot of farmland, so long as not to scramble for farming season with farmers, the several-member-families could no longer suffer from hunger. So long as to do a good job in school education and actively indoctrinate the youngsters with the ideology of showing filial devotion and obedience to parents and filial and fraternal devotion to brothers, the white-haired old men could no longer hurry on with their journey carrying things on the back or on the head. The men at the age of seventy have silk clothes to wear and have meat to eat and the masses can no longer suffer from hunger, but their leader should be failed to take over the whole country. This has never happened.

原文
狗彘食人食而不知檢，途有餓莩而不知發；人死，則曰‘非我也，歲也’，是何異於刺人而殺之，曰‘非我也，兵也’。王無罪歲，斯天下之民至焉。”

白話
豬狗吃人的飯食，主人卻不知道製止；路上有人餓死，卻不知道賑濟；人餓死了，卻說‘這不是因為我，而是因為收成不好’，這跟把人刺死了，卻說‘人不是我殺的，是兵器殺的’，又有什麽不同呢?大王不怪罪年成不好，天下的百姓就會投奔到您這兒來。”

英譯
Pigs and dogs eat the food of human being. But their owners do not know that they should practice temperance. There are people on the way who die of hunger, but the rich do not know that they should relieve the poor. People died, but they say, ‘It is not because of me, but because of lean year. ’ What is the difference between this saying and the following case, namely, someone killed people but he says it is not by himself but by weapons? If Your Majesty does not blame lean year, the broad masses all over the country will come to you for refuge.”

4.

原文
梁惠王曰：“寡人願安承教。”

白話
梁惠王說：“我願誠心誠意地聽取您的指教。”

英譯
King Hui of Liang said, “I’d sincerely like to have your advice.”

原文
孟子對曰：“殺人以梃與刃，有以異乎？”

白話
孟子說：“用木棍打死人跟用刀殺死人，有什麽不同嗎？”

英譯
Mencius said, “Are there any differences between killing people with a wooden stick and with a knife?”

原文
曰：“無以異也。”

白話
惠王說：“沒有什麽不同。”

英譯
King Hui said, “No difference at all.”

原文
“以刃與政，有以異乎？”

白話
孟子又問道：“用刀殺死人跟用苛政害死人，有什麽不同嗎？”

英譯
Mencius asked, “Are there any differences between killing people with a knife and murdering people with a tyrannical government?”

原文
曰：“無以異也。”

白話
惠王說：“沒有什麽不同。”

英譯
King Hui said, “No difference at all.”

原文
曰：“庖有肥肉，廄有肥馬，民有饑色，野有餓莩，此率獸而食人也。獸相食，且人惡之，為民父母，行政，不免於率獸而食人，惡在其為民父母也？仲尼曰：‘始作俑者，其無後乎！’為其象人而用之也。如之何其使斯民饑而死也？”

白話
孟子說：“廚房有肥肉，馬棚有壯馬，可百姓麵帶饑色，野外有餓死的屍體，這就是領著野獸吃人啊！野獸自相殘食，人都厭惡，而身為百姓的父母，施行政事，卻免不了領著野獸來吃人，這又怎能算是百姓的父母呢？孔子說過：‘最初造出陪葬俑的人，該會斷子絕孫吧！’這是因為俑像人的樣子卻用來殉葬。這樣做尚且不可，那又怎麽能讓百姓餓死呢？”

英譯
Mencius said, “There are delicious meats in the kitchen and there are strong horses in the stable. Yet hunger seems to be written on the faces of the masses. Worse of all, in the fields, there are dead bodies of the people who died of hunger. All these are just like bringing beasts to eat people. Beasts kill and eat each other. This is utterly detested by our people. Let alone the parents-like officials in charge of administration who cannot avoid bringing beasts to eat people. How can these sort of people considered as the parents of the masses? Confucius once said, ‘As for the people who first created figurines for funeral, they should die sonless!’ This is because that these figurines looked like true people but they were buried with the dead as funerary objects. Even these sorts of things cannot be done, let alone leaving the masses die of hunger!”

5.

原文
梁惠王曰：“晉國，天下莫強焉，叟之所知也。及寡人之身，東敗於齊，長子死焉；西喪地於秦七百裏；南辱於楚。寡人恥之，願比死者一灑之，如之何則可？”

白話
梁惠王說：“從前的魏國天下沒有哪個國家比它更強大，這您老先生是知道的。可傳到我，東邊敗給齊國，我的長子也戰死了；西邊又丟失給秦國七百裏；南邊被楚國欺侮，吃了敗仗。我為此深感恥辱，想要為死難者洗恨雪恥，該怎麽辦呢？”

英譯
King Hui of Liang said, “No state was stronger than our former Wei State. You know it. But after it was handed down to me, its eastern part was occupied by Chi State. Worse of all, my eldest son died in battle fields. And in the west, seven hundred square miles were taken away by Chin State. In the south, we were bullied by Chu State and finally defeated. I keenly feel ashamed for this and want to wipe out a disgrace. How can I do?”

原文
孟子對曰：“地方百裏而可以王。王如施仁政於民，省刑罰，薄稅斂，深耕易耨，壯者以暇日修其孝悌忠信，入以事其父兄，出以事其長上，可使製梃以撻秦楚之堅甲利兵矣。

白話
孟子回答道：“方圓百裏的小國照樣能稱王天下。大王如對百姓施仁政，少用刑罰，減征賦稅，提倡深耕細作、勤鋤雜草，讓健壯的人在耕種之餘學習孝親、敬兄、忠誠、守信的道理，在家侍奉父兄，在外敬長者尊上司，這就可以讓他們自製木器攻打盔甲堅硬、兵器銳利的秦楚軍隊了。

英譯
Mencius replied, “A one-hundred-square-mile-small country can still dominate the world. If Your Majesty carries out policy of benevolence, uses few penalties, reduces the rate of tax, advocates intensive and careful cultivation and frequent weeds-hoeing-up, requests the strong men to study in spare time the truth of showing filial devotion and obedience to parents and respect to brothers, being honest and keeping promises so as to let them carefully look after their fathers and brothers at home and respect to elders and leaders outside. If so, you can ask them to make wooden sticks as weapons to attack the troops of Qin State who are in hard helmets and armors and armed with sharp weapons.

原文
彼奪其民時，使不得耕耨以養其父母。父母凍餓，兄弟妻子離散。彼陷溺其民，王往而征之，夫誰與王敵？故曰：‘仁者無敵。’王請勿疑！”

白話
秦楚他們奪占農時，使百姓不能耕作來奉養父母。父母受凍挨餓，兄弟妻兒離散。他們使自己的百姓陷入困境，大王去征伐他們，誰能是大王的對手呢？所以說：‘仁德之人天下無敵。’請大王不要懷疑這個道理!”

英譯
Qin and Chu occupy farming season all year round so that their masses can not plough and weed well and as a result, they can not support and attend on their parents. Parents suffer from cold and hunger. Worse of all, people are separated from their brothers, wives and sons. They have pushed their people into a woeful predicament. If Your Majesty sends armed forces to suppress them, they are absolutely no match for you. So there is a saying goes, ‘Those who are of high character and great prestige are invincible.’ Your Majesty, do not doubt this truth, please!”

6.

原文
孟子見梁襄王，出，語人曰：“望之不似人君，就之而不見所畏焉。卒然問曰：‘天下惡乎定？’吾對曰：‘定於一。’‘孰能一之？’對曰：‘不嗜殺人者能一之。’‘孰能與之？’對曰：‘天下莫不與也。王知夫苗乎？七八月之間旱，則苗槁矣。天油然作雲，沛然下雨，則苗浡然興之矣。其如是，孰能禦之？今夫天下之人牧，未有不嗜殺人者也。如有不嗜殺人者，則天下之民皆引領而望之矣。誠如是也，民歸之，由水之就下，沛然誰能禦之？’”

白話
孟子謁見梁襄王，退出來後對人說：“從遠處看，他不像國君，走到跟前也看不出他的威嚴。他突然問：‘天下怎樣才能安定？’我回答說：‘天下統一了就會安定。’他問：‘誰能統一天下？’我對他說：‘不喜歡殺人的國君能統一天下。’他又問：‘誰能參與統一大業呢?’我回答道：‘天下人沒有不願意參與的。大王知道禾苗生長情況嗎？七八月間天旱，禾苗就枯萎。天上忽然烏雲滾滾，大雨滂沱，禾苗就茂盛地生長起來。果真如此的話，誰又能阻止禾苗生長呢？當今天下的國君，沒有不喜好殺人的。如果有不好殺人的，天下的老百姓就必然都會伸著脖子期望他。果真如此，老百姓就歸順他，就如同水往低處流，洶湧澎湃，誰又能阻擋得住呢？’”

英譯
Mencius visited His Majesty King Xiang of Liang State. After going out, he said, “When I saw him from afar, he did not like a king at all. Even I stepped near him I still did not find his prestige. He suddenly asked, ‘How can I stabilize the world?’ I replied, ‘When someone brings about the unity of the world, the world can thus be stabilized.’ He asked, ‘Who can bring about the unity of the world?’ I said to him, ‘Only the kings who are not fond of killing people can bring about the unity of the world.” He asked again, ‘Who can partake in the accomplishment of the unity?’ I replied, ‘There is no one who is unwilling to partake in it. Your Majesty, do you know the growth of seedlings? When lack of rain in July to August, seedlings will wither up. When clouds gather in the sky and it rains cats and dogs, seedlings will grow luxuriantly. If so, who can stop seedlings from growing up? Among kings today, there is no one who does not like killing people. If there does exist a one who does not like killing people, the broad masses will certainly place their fervent hopes on him. And if so, the masses will come over and give allegiance to him as if water flows downward turbulently. Who can stop it?’”

7.

原文：
齊宣王問曰：“齊桓、晉文之事可得聞乎？”

白話
齊宣王問道：“齊桓公、晉文公的事情，我可以聽你講講嗎？”

英譯
His Majesty King Xuan of Qi State asked, “Would you please tell me something about Qi Huan Gong and Jin Wen Gong?”

原文
孟子對曰：“仲尼之徒無道桓文之事者，是以後世無傳焉，臣未之聞也。無以，則王乎？”

白話
孟子回答道：“孔子的門徒沒有談論齊桓公、晉文公事情的，所以後世沒有傳下來，我也就沒有聽說過。要不然，我說說該如何稱王的道理好嗎？”

英譯
Mencius replied, “Among the disciples of Confucius, there is no one who once talked about Chi Huan Gong and Jin Wen Gong. So I’ve never heard anything about them. Or, let me tell you something about how to be a king?”

原文
曰：“德何如則可以王矣？”

白話
宣王問：“德怎樣就可以稱王天下呢？”

英譯
King Xuan asked, “How can morality help a person to dominate the world?”

原文
曰：“保民而王，莫之能禦也。”

白話
孟子回答道：“保護百姓而稱王天下，就沒有人能阻撓他。”

英譯
Mencius replied, “If a king does his best to safeguard the masses, no one can prevent him from dominating the world.”

原文
曰：“若寡人者，可以保民乎哉？”

白話
宣王問：“像我這樣的國君可以做到保護百姓嗎？”

英譯
King Xuan asked, “A king like me can safeguard the masses?”

原文
曰：“可。”

白話
孟子說：“可以。”

英譯
Mencius said, “You can.”

原文
曰：“何由知吾可也？”

白話
宣王問：“從哪裏知道我可以呢？”

英譯
King Xuan asked, “How can you know I can?”

原文
曰：“臣聞之胡齕曰，王坐於堂上，有牽牛而過堂下者，王見之，曰：‘牛何之？’對曰：‘將以釁鍾。’王曰：‘舍之！吾不忍其觳觫，若無罪而就死地。’對曰：‘然則廢釁鍾與？’曰：‘何可廢也？以羊易之！’不識有諸？”

白話
孟子說：“我聽胡齕說：有一次大王坐在堂上，有個牽著牛從堂下走過的人，大王見了問：‘把牛牽到哪裏去？’胡齕說：‘要用它祭鍾。’大王說：‘放過它！我不忍心看它哆嗦，像是無罪被殺。’胡齕問：‘那就不要祭鍾了？’大王說：‘怎麽可以不要呢？用羊替代它！’不知是否有此事？”

英譯
Mencius said, “Hu Ho told me that one day Your Majesty was sitting in a temple-hall and saw a man passing before you with a cow in hand. Your Majesty asked, ‘Where does he lead the cow?’ Hu said, ‘Kill it and pain the newly-made bell with its blood.’ Your Majesty said, ‘Let him free! I don’t have the heart to see him shivering as if an innocent person is killed.’ Hu asked, ‘Abolish the ceremony to offer sacrifices to the new bell?’ Your Majesty said, ‘How can we abolish it? Just replace him with a sheep!’ I don’t know whether this story is true or not.”

原文
曰：“有之。”

白話
宣王說：“有這回事。”

英譯
King Xuan said, “Yes, it’s true.”

原文
曰：“是心足以王矣。百姓皆以王為愛也，臣固知王之不忍也。”

白話
孟子說：“這樣的心腸足以稱王天下啦！百姓都以為大王是吝嗇，我當然知道大王是不忍心哪。”

英譯
Mencius said, “Your Majesty is so kind. It’s enough for you to dominate the world! Common people thought Your Majesty was too stingy. But of course I know that Your Majesty cannot bear to see someone kill the cow.”

原文
王曰：“然；誠有百姓者。齊國雖褊小，吾何愛一牛？即不忍其觳觫，若無罪而就死地，故以羊易之也。”

白話
宣王說：“是這樣，的確有這樣認為的百姓。不過齊國雖狹小，我怎麽會吝惜一隻牛呢？就是不忍心看到它哆嗦，就那樣無辜地被殺掉，因此才用羊去替代它。”

英譯
King Xuan said, “That’s the case. There are really some people who think so. Although the territory of our Chi State is narrow and small, how can I go so far as to be sparing with a cow? It’s because I cannot bear to see him shivering and being killed innocently that I wanted to replace him with a sheep.”

原文
曰：“王無異於百姓之以王為愛也。以小易大，彼惡知之？王若隱其無罪而就死地，則牛羊何擇焉？”

白話
孟子說：“大王不要責怪百姓以為您吝嗇。用小羊換下大牛，他們哪能理解您的做法？大王如果可憐牲畜無辜被殺，那麽牛和羊有什麽區別呢？”

英譯
Mencius said, “Your Majesty, please do not reproach the common people for thinking that you are stingy. You replaced the big cow with a small sheep. How can they understand your action? If Your Majesty has pity on an animal for being killed innocently, then what’re the differences between a cow and a sheep?”

原文
王笑曰：“是誠何心哉？我非愛其財而易之以羊也。宜乎百姓之謂我愛也。”

白話
宣王笑著說：“這究竟是一種什麽樣的心理呢？我並不是因為吝惜錢財而以羊換牛啊。百姓要說我吝嗇這恰當嗎？”

英譯
King Xuan said smilingly, “Whatever psychology in the world is this? It is not because I was unwilling to spend money that I replaced the cow with a sheep. But the common people think that I am stingy. Is it proper?”

原文
曰：“無傷也，是乃仁術也，見牛未見羊也。君子之於禽獸也，見其生，不忍見其死；聞其聲，不忍食其肉。是以君子遠庖廚也。”

白話
孟子說：“沒關係呀，這正是仁德的表現方式啊，因為您當時隻看到牛而沒有看到羊啊。君子對於禽獸，看到它活著，就不忍心看見它們死；聽到它們哀鳴，就不忍心再吃它們的肉。正因為如此，君子要遠離廚房啊。”

英譯
Mencius said, “It doesn’t matter. It is just the way to show humanity and morality because you then saw only the cow but not the sheep. As far as gentlemen are concerned, when they saw the birds and animals alive they don’t have the heart to see them die and when they heard their doleful cry they cannot bear to eat their meat. And it’s just because of this that they keep themselves far away from kitchens.”

原文
王說曰：“《詩》雲：‘他人有心，予忖度之。’夫子之謂也。夫我乃行之，反而求之，不得吾心。夫子言之，於我心有戚戚焉。此心之所以合於王者，何也？”

白話
宣王高興地說：“ 《詩》中說：‘別人想什麽，我能猜得出。’正像是在說老先生啊。我做了這件事，反過來思考為什麽這麽做，可連我自己也搞不清，因此很鬱悶。先生這番話，使我有點開竅了。這樣的心理符合王道，為什麽呢？”

英譯
King Xuan said smilingly, “The Book of Songs says, ‘Whatever others think about, I can guess right.’ It seems to say you. After doing this, I tried to think out the reasons. But I failed so I felt sad. Nevertheless, your words enlightened me. This sort of psychology conforms to benevolent government.”

原文
曰：“有複於王者曰：‘吾力足以舉百鈞，而不足以舉一羽；明足以察秋毫之末，而不見輿薪。’則王許之乎？”

白話
孟子說：“如果有人向大王回稟說：‘我的力氣足以舉起三千斤的東西，卻舉不起一片羽毛；我的視力足以看清秋天野獸毫毛的尖端，卻看不見一車的柴。’大王會相信這話嗎？”

英譯
Mencius said, “If someone said to Your Majesty, ‘My strength is so great that I can lift up something weighing three thousand jin but I cannot lift a feather. My eyesight is so sharp that I can discern the tip of an animal’s autumn hair but I cannot find a cart of firewood.’ Does Your Majesty believe it?”

原文
曰：“否。”

白話
宣王說：“不會。”

英譯
King Xuan said, “No, I don’t.”

原文
“今恩足以及禽獸，而功不至於百姓者，獨何與？然則一羽之不舉，為不用力焉；輿薪之不見，為不用明焉；百姓之不見保，為不用恩焉。故王之不王，不為也，非不能也。”

白話
孟子說：“如今大王的恩惠足以施行到禽獸身上，可唯獨功德卻偏偏體現不到百姓身上，這究竟為什麽？顯然，一片羽毛舉不起來，是因為不肯用力；一車柴禾看不見，是因為不肯用眼力；百姓不被您所保護，是因為不肯施恩德啊。因此，大王未能用仁德稱王天下，是不去做，而不是不能做啊。”

英譯
Mencius said, “Now the favor of Your Majesty is so sufficient that it has already bestowed on birds and animals. Yet only your virtuous deeds cannot be embodied on common people. Why? Obviously, a feather cannot be lifted and this is because the lifter is unwilling to exert his strength. A cart of firewood cannot be seen and this is because the man is unwilling to use his eyesight. And common people cannot be safeguarded by Your Majesty and this is because Your Majesty is unwilling to bestow favor on them. Therefore, Your Majesty has not successfully dominated the world and this is because Your Majesty is unwilling to do it but not because Your Majesty is unable to do it.

原文
曰：“不為者與不能者之形何以異？”

白話
宣王問：“不去做和不能做的表現形式，用什麽去辨別呢？”

英譯
King Xuan said, “How to distinguish to be unwilling to do from to be unable to do?”

原文
曰：“挾太山以超北海，語人曰：‘我不能。’是誠不能也。為長者折枝，語人曰：‘我不能。’是不為也，非不能也。故王之不王，非挾太山以超北海之類也；王之不王，是折枝之類也。”

白話
孟子說：“用胳膊夾著泰山跳越北海，如果有人說：‘我不能辦到。’這是真的不能。給年長者彎腰行禮，如果有人說：‘我不能做到。’這是不去做，而不是不能做。所以，大王沒能夠用仁德稱王天下，不屬於挾著泰山跳越北海之類；大王沒能用德稱王下，這屬於為長者彎腰行禮之類。”

英譯
Mencius said, “As for putting Mount Tai under arm and crossing Beihai Sea, a man says, ‘I cannot do it.’ If so, it is that he cannot do it indeed. As for bending over and making a salute to elders, a man says, ‘I cannot do it.’ If so, it is that he is unwilling to do it. Therefore that Your Majesty has not successfully dominated the world with humanity and morality does not belong to the category of putting Mount Tai under arm and crossing Beihai Sea. It belongs to the category of bending over and making a salute to elders.”

原文
“老吾老，以及人之老；幼吾幼，以及人之幼。天下可運於掌。《詩》雲，‘刑於寡妻，至於兄弟，以禦於家邦。’⑦言舉斯心加諸彼而已。故推恩足以保四海，不推恩無以保妻子。古之人所以大過人者，無他焉，善推其所為而已矣。今恩足以及禽獸，而功不至於百姓者，獨何與？權，然後知輕重；度，然後知長短。物皆然，心為甚。王請度之！抑王興甲兵，危士臣，構怨於諸侯，然後快於心與？”

白話
孟子說：“敬重自己的長輩，也敬重他人的長輩；愛護自己的孩子，也愛護他人的孩子。天下就可以在自己的掌控中運轉。《詩經》說：‘用刑法約束發妻，再約束兄弟，憑這治家安邦。’這是說要把這種用心推廣到他人罷了。因此，如果廣施恩德就足能保住天下，不施恩德，連妻子兒女保不住。古代賢君能遠遠超過一般人，沒有別的原因，隻是善於推廣自己的行為罷了。現在大王的恩德已經施加給禽獸，而功德卻沒能體現到百姓身上，究竟是什麽原因呢？稱一稱，才知道輕重；量一量，才知道長短。萬物都如此，人心更是如此。大王請認真地考慮一下吧！難道大王要大動幹戈，危及部下及士兵，同別的國家結仇，然後心裏才痛快嗎？”

英譯
Mencius said, “Respecting his own elders and respecting others’ elders, too, loving his own children and loving others’ children, too, a king can successfully dominate the world. The Book of Songs said, ‘Restraining his wife and then restraining his brothers, too, a man can successfully govern his family and stabilize his country.’ This only means extending one’s own ideas to others. So, if bestowing favor to others, a man can save the world, otherwise, he cannot even save his own wife and children. The ancient sagacious kings could go far beyond common people. There was no other reason than that they were good at extending their own behavior. Now, Your Majesty has already bestowed favor to birds and animals except for common people. What in the world is the reason? Weigh first and then know it is light or heavy. Measure first and then know it is long or short. Things are all like this and hearts are all like this, too. Your Majesty, you’d better carefully think it over? Go to wars, endanger subordinates and troops and breed enmity with other countries. Could it be said that Your Majesty can feel completely relaxed after doing all these?”

原文
王曰：“否，吾何快於是？將以求吾所大欲也。”

白話
宣王說：“不，我對這怎麽能感到痛快呢？我是想借此實現我遠大的誌向。”

英譯
King Xuan said, “No, how can I feel relaxed because of this? It is only that I’m going to bring about my grand target with its help.”

原文
曰：“王之所大欲可得而聞與？”

白話
孟子問：“大王的遠大的誌向可以讓我聽聽嗎？”

英譯
Mencius asked, “Your Majesty, could you please let me know your grand target?”

原文
王笑而不言。

白話
宣王笑而不答。

英譯
King Xuan smiled without saying anything.

原文
曰：“為肥甘不足於口與？輕暖不足於體與？抑為采色不足視於目與？聲音不足聽於耳與？便嬖不足使令於前與？王之諸臣皆足以供之，而王豈為是哉？”

白話
孟子問：“是因為肥美甘甜的食物不夠吃嗎？輕軟溫暖的衣服不夠穿嗎？還是豔麗的色彩不夠看嗎？美妙的音樂不夠聽嗎？左右的侍從不夠使喚嗎？這些，大王的臣下都足以供給，大王難道是因為這些嗎？”

英譯
Mencius asked, “Is it because delicious food is insufficient for you to eat? Or because light and soft clothes are insufficient for you to wear? Or because brilliant colors are insufficient for you to see? Or because beautiful music is insufficient for you to enjoy? Or because retinue is insufficient for you to use? All these are sufficiently supplied to Your Majesty by your subordinates. Could it be said that Your Majesty does everything only for these?”

原文
曰：“否，吾不為是也。”

白話
宣王說：“不，我不為這些。”

英譯
King Xuan said, “No, not for these.”

原文
曰：“然則王之所大欲可知已，欲辟土地，朝秦楚，蒞中國而撫四夷也。以若所為求若所欲，猶緣木而求魚也。”

白話
孟子說：“那麽大王的宏圖大誌可以知道了，就是想開拓疆土，使秦楚兩國來朝拜，稱霸中原，安撫四周民族。但是憑您的做法去追求這種宏圖大誌，就如同爬樹抓魚呀。”

英譯
Mencius said, “Then the grand target of Your Majesty can be known, namely, widening your territory and making Qin State and Chu State come to pay respect to Your Majesty and pacifying neighboring countries. Your Majesty, you’re going to bring about your grand target by doing so. It’s just like climbing a tree to catch fish.”

王曰：“若是其甚與？”

白話
宣王說：“像是這麽嚴重嗎？”

英譯
King Xuan said, “Is it so serious?”

原文
曰：“殆有甚焉。緣木求魚，雖不得魚，無後災。以若所為求若所欲，盡心力而為之，後必有災。”

白話
孟子說：“恐怕比這還要嚴重呢。上樹抓魚，雖然得不到，但不會有後患。按您的做法去實現您的心願，盡心盡力去做，可到頭來必定有災禍。”

英譯
Mencius said, “I’m afraid it’s more serious than this. If catching fish on tree, one can get nothing, but it will bring no future trouble. Yet, if trying to realize your dream in your way, even if you do your utmost, it will surely bring about disasters at the end.”

原文
曰：“可得聞與？”

白話
宣王問：“能聽你說說其中的道理嗎？”

英譯
King Xuan asked, “Could you please tell me the truth?”

原文
曰：“鄒人與楚人戰，則王以為孰勝？”

白話
孟子說：“鄒國跟楚國打仗，大王認為誰會獲勝？”

英譯
Mencius said, “Zou State fights against Chu State. Your Majesty, who do you think will win?”

原文
曰：“楚人勝。”

白話
宣王說：“楚國勝。”

英譯
King Xuan said, “Chu will win.”

原文
曰：“然則小固不可以敵大，寡固不可以敵眾，弱固不可以敵強。海內之地方千裏者九，齊集有其一。以一服八，何以異於鄒敵楚哉？盍亦反其本矣⑧。今王發政施仁，使天下仕者皆欲立於王之朝，耕者皆欲耕於王之野，商賈皆欲藏於王之市，行旅皆欲出於王之途，天下之欲疾其君者皆欲赴愬於王。其若是，孰能禦之？”

白話
孟子說：“是這樣，小的本不可同大的作對，人少的本不可同人多的作對，軟弱的本不可同強大的作對。天下千裏見方的地方有九塊，齊國全部國土加在一起，占一塊。靠一塊去征服八塊，這和鄒國與楚國打仗有什麽不同呢？大王何不回到根本問題上來呢？如果現在大王發布政令、施行仁政，使得天下做官的人都想到大王的朝廷裏任職，農夫都想到大王的田野裏耕作，商人都想到大王的市場上做生意，旅客都想從大王的道路上來往，各國痛恨自己國君的人都想來向您訴苦。果真這樣，誰能阻擋大王稱王天下呢？”


英譯
Mencius said, “This is the case. Small countries should not fight against big countries. Countries with small populations should not fight against countries with large populations. Weak countries should avoid fighting against strong countries. There are altogether nine territories in the world which are large as a thousand square miles. And Chi State altogether occupies one. One wants to conquer other eight. What’s the difference between this and that Zou State wants to fight against Chu State? Your Majesty, why don’t you want to come back to key problems? Supposing that Your Majesty issue orders and carry out polices of benevolence so that all the officials in the world want to hold posts in your government, all farmers want to till in your fields, all businessmen want to do business in your markets, all travelers want to walk on your way, all men who hate their kings want to come to you pouring out their grievances. If so, who can stop Your Majesty from dominating the world?”

原文
王曰：“吾惛，不能進於是矣。願夫子輔吾誌，明以教我。我雖不敏，請嚐試之。”

白話
宣王說：“我頭腦迷糊，不能進到這一步了。希望先生輔佐我實現大誌，明白地教導我。我雖然遲鈍，那也請讓我試一試吧。”

英譯
King of Xuan said, “I’m giddy so I cannot advance to this step. I hope you teach me clearly and help me realize my lofty ideal. I’m slow of understanding but I’d like to have a try.”

原文
曰：“無恒產而有恒心者，惟士為能。若民，則無恒產，因無恒心。苟無恒心，放辟邪侈，無不為已。及陷於罪，然後從而刑之，是罔民也。焉有仁人在位罔民而可為也？是故明君製民之產，必使仰足以事父母，俯足以畜妻子，樂歲終身飽，凶年免於死亡。然後驅而之善，故民之從之也輕。

白話
孟子說：“沒有固定的資產，卻有固定的思想，隻有士人才能做到。至於平民百姓，沒有固定的資產，因而也就沒有就沒有固定的思想。如果沒有固定的思想，就會放任自流，胡作非為，沒有什麽不幹的。等到犯了罪，然後才用刑法處置他們，這就蒙蔽百姓。哪裏有仁人做君主卻可以用這種方法坑害百姓的呢？因此賢明的君主對百姓資產設定的限量，一定要使他對上足能奉養父母，對下足能撫養妻兒，好年成終年能吃飽，壞年成也不至於餓死。然後督促他們一心向善，百姓也就能輕鬆地服從了。

英譯
Mencius said, “Have no stable property but have stable ideas. Only gentlemen can do like this. As for common people, they have no stable property so they have no stable ideas. Without stable ideas, one will do whatever they want. There is nothing they cannot do. It is only after committing crimes that they are punished by penalty. This is “misleading common people”. Where in the world can we find a sagacious king who schemes to do harm to common people this way? Therefore the property limitation set for common people by sagacious kings should be sufficient to support their parents, wives and children. In good years they can eat their fill all year round while in lean years they cannot go so far as to go hungry. If so, you can urge them to become benevolent and they will be all willingness to come over and give allegiance to you.

原文
“今也製民之產，仰不足以事父母，俯不足以畜妻子，樂歲終身苦，凶年不免於死亡。此惟救死而恐不贍，奚暇治禮義哉？

白話
“可現如今為百姓規定的資產限額，上不夠奉養父母，下不夠撫養妻兒，好年成依然一年到頭吃苦，壞年成還免不了餓死。這樣連活命恐怕都顧不上，哪有閑工夫講究禮義呢？

英譯
“But the present property limitation set for common people is insufficient to support neither their parents not their children. Even in good year they still have to bear hardships while in lean years they cannot avoid dying of hunger. If so, they are really unable to attend to keep themselves alive. How can they find spare time to pay attention to protocol?

原文
“王欲行之，則盍反其本矣。五畝之宅，樹之以桑，五十者可以衣帛矣。雞豚狗彘之畜，無失其時，七十者可以食肉矣。百畝之田，勿奪其時，八口之家可以無饑矣。謹庠序之教，申之以孝悌之義，頒白者不負戴於道路矣。老者衣帛食肉，黎民不饑不寒，然而不王者，未之有也。”

白話
“大王想施行仁政，那何不返回到根本上來呢？五畝大的宅院，周圍多種桑樹，五十歲的人就可以有絲襖穿。雞、豬和狗之類家畜，不錯過繁殖期，七十歲的人就可以有肉吃。一百畝的田地，不要與種田人爭奪農時，幾口人的家庭就可以不挨餓。謹慎地抓好學校教育，向學生灌輸孝順父母、敬愛兄弟的道理，白發老人就不必肩扛頭頂著東西趕路了。七十歲的人穿上絲襖，吃上肉，百姓不挨餓受凍，做到這樣卻不能稱王的，還從來沒有過。

英譯
“Your Majesty is going to carry out policies of benevolence. Then why don’t you turn back to the key problems? Mulberry trees should be planted as many as possible around the five-mu-large compounds. Then, the men at the age of fifty could have silk clothes to wear. So long as chickens, pigs, dogs and the like do not miss the reproducing seasons, the men at the age of seventy could have meat to eat. As for a one-hundred-mu-large plot of farmland, so long as not to scramble for farming season with farmers, the several-member-families could no longer suffer from hunger. So long as to do a good job in school education and actively indoctrinate the youngsters with the ideology of showing filial devotion and obedience to parents and filial and fraternal devotion to brothers, the white-haired old men could no longer hurry on with their journey carrying things on the back or on the head. The men at the age of seventy have silk clothes to wear and have meat to eat and the masses can no longer suffer from hunger, but their leader should be failed to take over the whole country. This has never happened.



梁 惠 王 下
King Hui of Liang (B)

1.

原文
莊暴見孟子，曰：“暴見於王，王語暴以好樂，暴未有以對也。”曰：“好樂何如？”

白話
莊暴拜見孟子說：“我被齊王召見，齊王告訴我他喜好音樂，我無話可答。”莊暴問：“喜好音樂怎麽樣？”

英譯
Zhuang Bao visited Mencius and said, “I was given an audience by King of Chi. His Majesty told me that he was fond of music. But I had nothing to answer.” Zhuang Bao asked, “How about being fond of music?”

原文
孟子曰：“王之好樂甚，則齊國其庶幾乎！”

白話
孟子說：“齊王愛好音樂，那齊國恐怕就有希望了！”

英譯
Mencius said, “King of Chi is fond of music. Then Chi is hopeful!”

原文
他日，見於王曰：“王嚐語莊子以好樂，有諸？”

白話
後來有一天，孟子被齊王接見，他問：“大王曾對莊暴說愛好音樂，有這回事嗎？”

英譯
One day later on Mencius was granted an audience by King of Chi. He asked, “Your Majesty once told Zhuang Bao that you were fond of music. Is it true?”


原文
王變乎色，曰：“寡人非能好先王之樂也，直好世俗之樂耳。”

白話
齊王臉色變得很不好意思，說：“我不是愛好古代先王的音樂，隻是愛好世俗音樂罷了。”

英譯
Looking embarrassed, King of Chi said, “I’m not fond of the music of our ancient kings. I’m only fond of common music.”

原文
曰：“王之好樂甚，則齊其庶幾乎！今之樂由古之樂也。”

白話
孟子說：“大王非常愛好音樂，齊國恐怕就有希望了！現代音樂來源於古代音樂。”

英譯
Mencius said, “Your Majesty is fond of music then Chi is hopeful, I’m afraid! Modern music comes from ancient music.”

原文
曰：“可得聞與？”

白話
齊王說：“可以把道理講給我聽聽嗎？”

英譯
King of Chi said, “Could you please tell me the reasons?”

原文
曰：“獨樂樂，與人樂樂，孰樂？”

白話
孟子問：“一個人欣賞音樂的快樂，和別人一起欣賞音樂的快樂相比，哪一種更快樂？”

英譯
Mencius asked, “Comparing the happiness of appreciating music alone and the happiness of appreciating music with others, which one is happier?”

原文
曰：“不若與人。”

白話
齊王說：“不如和別人一起欣賞快樂。“
英譯
King of Chi said, “Not so happy as appreciating music with others.”

原文
曰：“與少樂樂，與眾樂樂，孰樂？”

白話
孟子問：“同少數人一起欣賞音樂的快樂，和同很多人一起欣賞音樂的快樂相比，哪一種更快樂？”

英譯
Mencius asked, “Comparing the happiness of appreciating music with the few to the happiness of appreciating music with the numerous, which one is happier?”

原文
曰：“不若與眾。”

白話
齊王說：“不如和很多人一起欣賞快樂。”

英譯
King of Chi said, “Not so happy as appreciating music with the numerous.”

原文
“臣請為王言樂。今王鼓樂於此，百姓聞王鍾鼓之聲，管籥之音③，舉疾首蹙頞而相告曰④：‘吾王之好鼓樂，夫何使我至於此極也？父子不相見，兄弟妻子離散。’今王田獵於此，百姓聞王車馬之音，見羽旄之美⑤，舉疾首蹙頞而相告曰：‘吾王之好田獵，夫何使我至於此極也？父子不相見，兄弟妻子離散。’此無他，不與民同樂也。

白話
孟子說：“請讓我為大王談談音樂。假如現在大王在這裏擊鼓奏樂，百姓聽了大王擊鼓的聲音，簫笛的曲調，全都感到頭疼，眉頭緊皺，奔走相告：‘我們君王愛好音樂，可他為什麽要使我們痛苦至極？父子不能相見，兄弟妻兒離散。’假如現在大王在這裏打獵，百姓聽到大王車馬的聲音，看到旗幟的華美，全都感到頭痛，眉頭緊皺，奔走相告：‘我們君王喜好打獵，那為什麽要使我們痛苦至極？父子不能相見，兄弟妻兒離散。’這沒有別的原因，就是不和百姓共同快樂。

英譯
Mencius said, “Your Majesty, let me say something about music for you. Supposing Your Majesty is beating drum and playing music here, on hearing the sound of your drum and the tone of your flute, the common people feel headache and knit brows and tell each other, ‘Our king is fond of music, but why does he make us feel deeply pained? Worse of all, fathers and sons cannot see each other, and brothers and wives and sons are separated.’ In case Your Majesty is hunting here, on hearing the sound of your wagons and horses and seeing your beautiful flags and banners, the common people feel headache and knit brows and tell each other, \'Our king is fond of hunting, but why does he make us feel deeply pained? Worse of all, fathers and sons cannot see each other, and brothers and wives and sons are separated.’ There is no other reason than that Your Majesty cannot share joys with common people.

原文
“今王鼓樂於此，百姓聞王擊鼓之聲，管籥之音，舉欣欣然有喜色而相告曰：‘吾王庶幾無疾病與，何以能鼓樂也？’今王田獵於此，百姓聞王車馬之音，見羽旄之美，舉欣欣然有喜色而相告曰：‘吾王庶幾無疾病與，何以能田獵也？’此無他，與民同樂也。今王與百姓同樂，則王矣。”

白話
“假如現在大王在這裏奏樂，百姓聽到擊鼓的聲音，簫笛的曲調，都歡欣鼓舞，喜形於色，奔走相告：‘我們的君王大概沒什麽病吧，不然他怎麽能擊鼓奏樂呢？’假如現在大王在這裏打獵，百姓聽到君王車馬的聲音，看到旗幟的華美，都歡欣鼓舞，喜形於色，奔走相告：‘我們的君王大概沒什麽病吧，不然他怎麽能打獵呢？’這沒有別的原因，就是大王和百姓共同快樂的緣故。如果大王能和百姓共同歡樂，那就能稱王於天下了。”

英譯
“In case Your Majesty is paying music here, on hearing the sound of your drum and the tone of your flute, they are elated and inspired and light up with pleasure and told each other, ‘Our king is all right without any diseases, I’m afraid. Or, whey does he beat drum and play music?’ In case Your Majesty is hunting here, on hearing the sound of your wagons and horses and seeing your beautiful flags and banners, the common people are elated and inspired and light up with pleasure and told each other, ‘Our king is all right without any diseases, I’m afraid. Or, why does he go hunting?’ There is no other reason that Your Majesty cannot share joys with common people. If Your Majesty can share weal with common people, you can surely be able to dominate the country.”

2.

原文
齊宣王問曰：“文王之囿方七十裏①，有諸？”

白話
齊宣王問：“文王的園林有七十裏見方，有這事嗎？”

英譯
King Xuan of Chi asked, “The garden of King Wen of Zhou was seventy square miles, is it true?”

原文
孟子對曰：“於傳有之。”

白話
孟子答道：“有這樣的記載。”

英譯
Mencius replied, “There are really some records about it.”

原文
曰：“若是其大乎？”

白話
宣王問：“真有這麽大嗎？”

英譯
King Xuan asked, “Was it really so big?”

原文
曰：“民猶以為小也。”

白話
孟子說：“那百姓還認為小呢。”

英譯
Mencius said, “Common people still think it was too small.”

原文
曰：“寡人之囿方四十裏，民猶以為大，何也？”

白話
宣王說：“我的園林四十裏見方，百姓還認為大，為什麽呢？”

英譯
King Xuan said, “Mine is only forty square miles, but common people still think it is too big. Why?”

原文
曰：“文王之囿方七十裏，芻蕘者往焉，雉兔者往焉，與民同之，民以為小，不亦宜乎？臣始至於境，問國之大禁，然後敢入。臣聞郊關之內有囿方四十裏，殺其麋鹿者如殺人之罪；則是方四十裏為阱於國中，民以為大，不亦宜乎？”

白話
孟子說：“文王的園林七十裏見方，割草打柴的人可以去，捕鳥獵兔的人可以去，那是與百姓共同享用的，百姓認為太小，不也是很恰當嗎？我初到齊國邊境時，問清齊國重大的禁令，然後才敢入境。我聽說國都郊區內有個園林四十裏見方，殺了那裏的麋鹿，就如同犯了殺人罪；這就像是在國內設下一個四十裏見方的陷阱，百姓認為太大，不也是恰當的嗎？”

英譯
Mencius said, “The garden of King Wen was seventy square miles. Those who cut grass and chop firewood can go in and those who catch birds and hunt rabbits can go in. It could be used by King Wen together with common people. Therefore, common people feel it was small. It is very appropriate, isn’t it? When I arrived at the border of Chi the very first time, only after inquiring closely about the important prohibitions did I dare to enter. I was told that within the suburb of the capital of Chi there existed a garden of forty square miles. Killing a deer there is considered as committing a crime. It is just like setting a trap of forty square miles within the country. And common people think it is too big. It is very appropriate, isn’t it?”

3.

原文
齊宣王問曰：“交鄰國有道乎？”

白話
齊宣王問道：“同鄰國交往有原則嗎？”

英譯
King Xuan of Chi asked, “Are there any principles for dealing with neighboring countries?”

原文
孟子對曰：“有。惟仁者為能以大事小，是故湯事葛①，文王事混夷②。惟智者為能以小事大，故大王事獯鬻③，勾踐事吳④。以大事小者，樂天者也；以小事大者，畏天者也。樂天者保天下，畏天者保其國。《詩》雲：‘畏天之威，於時保之。’”⑤

白話
孟子答道：“有。不過隻是仁人能以大國的姿態侍奉小國，所以商湯曾侍奉葛國，文王曾侍奉混夷。隻是聰明的人能以小國的姿態侍奉大國，所以周太王曾侍奉獯鬻，勾踐曾侍奉吳國。能以大國姿態侍奉小國的，是樂於聽從天命的人；能以小國姿態侍奉大國的，是畏懼天命的人。樂於聽從天命的能安定天下，畏懼天命的能保住他的國家。《詩經》說：‘畏懼上天的威嚴，才能得到安定。’”

英譯
Mencius replied, “Yes, there are. But only persons with high ideals can attend on small countries in the attitude of big countries so King Tang of Shang once attended on Ge State and King Wen of Zhou once attended on Hun Yi. And only wise persons can attend on big countries in the attitude of small countries so grand King of Zhou once attended on Xun Yu State and Goujian – King of Yue State once attended on Wu State. Those who can attend on small countries in the attitude of big countries are the ones who are willing to obey destiny; those who can attend on big countries in the attitude of small countries are the ones who are afraid of destiny. Those who are willing to obey destiny can stabilize the world while those who are afraid of destiny can dominate their countries. The Book of Songs said, ‘Only those who are afraid of the dignity of the Nature can make the world stabilized.’”

原文
王曰：“大哉言矣！寡人有疾，寡人好勇。”

白話
宣王說：“這話講得太好了！可我有個缺陷，我喜歡勇武。”

英譯
King of Xuan said, “What you said is wonderful! But I have a shortcoming, namely, I love braveness. ”

原文
對曰：“王請無好小勇。夫撫劍疾視曰：‘彼惡敢當我哉！’此匹夫之勇，敵一人者也。王請大之！《詩》雲：‘王赫斯怒，爰整其旅，以遏徂莒⑥，以篤周祜，以對於天下。’⑦此文王之勇也。文王一怒而安天下之民。《書》曰：‘天降下民，作之君，作之師，惟曰其助上帝寵之，四方有罪無罪惟我在，天下曷敢有越厥誌？’⑧一人衡行於天下⑨，武王恥之。此武王之勇也。而武王亦一怒而安天下之民。今王亦一怒而安天下之民，民惟恐王之不好勇也。”

白話
孟子答道：“大王請別喜歡小勇。按著劍、瞪著眼說：‘他哪敢抵擋我呀！’這是平常人的小勇，隻能對付一個人呢。大王請把它擴大！《詩經》說：‘文王勃然大怒，於是整軍派兵，以便抵擋侵犯莒國的敵人，加強周朝的威福，以此麵對天下的期望。’這就是文王的勇武。文王一怒之下安定了天下百姓。《尚書》說：‘上天降生萬民，作他們的君主，作他們的師長，要他們協助上天愛護百姓，無論天下人犯罪還是不犯罪，都有我在呢，天底下有誰敢超越自己的本分？’哪怕隻有一個人橫行天下，武王都感覺到恥辱。這就是武王推崇的勇武。而武王也是一怒之下安定天下百姓的。如果現在大王也一怒就能安定天下百姓，那百姓還隻怕大王不喜歡勇武呢！”

英譯
Mencius replied, “Your Majesty, please do not love small braveness. In case someone presses a sword and stares saying, ‘How does he dare to ward me off?’ This is only the small braveness of common people and it can only be used to deal with a single person. Your Majesty, please enlarge it! The Book of Songs said, ‘King Wen burst into anger and then made a good preparation and sent out troops. He warded off the enemy who invaded Ju State, strengthened the dignity of Zhou Dynasty. By doing this way, he bravely faced the expectation of the world.’ This is the braveness of King Wen. Bursting into anger, King Wen stabilized the common people of the world. The Shang Shu said, ‘The Nature produced the broad masses and acted as their King and teacher requesting them to love the common people. Whether or not there are some people committing crimes, all things can be well arranged by him. Whoever in the world dares to go beyond his duty?’ Even if there is only one person who dares to tyrannize over the world, King Wu did feel ashamed. This is the braveness which was held in esteem by King Wu. King Wu also burst in anger and then stabilized the common people. If Your Majesty now can burst in anger and make common people stabilized, the common people will be afraid that Your Majesty does not love braveness!”

4.

原文
齊宣王見孟子於雪宮。王曰：“賢者亦有此樂乎？”

白話
齊宣王在雪宮接見孟子。宣王問道：“賢人也有這種快樂嗎？”

英譯
King Xuan gave an interview to Mencius in Snow Palace, saying, “Sagacious men also enjoy this sort of pleasure?”

原文
孟子對曰：“有。人不得，則非其上矣。不得而非其上者，非也；為民上而不與民同樂者，亦非也。樂民之樂者，民亦樂其樂；憂民之憂者，民亦憂其憂。樂以天下，憂以天下，然而不王者，未之有也。

白話
孟子答道：“有。人們得不到這種快樂，就責備他們的君主了。得不到就責備他們的君主，是不好的；作為百姓的君主卻不與百姓同樂，也是不好的。把百姓的快樂當作自己快樂的人，百姓也才會把他的快樂當作自己的快樂；把百姓的憂患當作自己憂患的人，百姓也就會把他的憂患當作自己的憂患。同天下人一起樂，同天下人一起憂，這樣還不能稱王天下的人，是從來不會有的。

英譯
Mencius said, “Yes, they do. Those who are failed to get this sort of pleasure blame their king. Failed to get this sort of pleasure blame, they blame their king. It’s no good. But as a king, if one cannot share happiness with common people, it’s no good, either. A man should take common people’s pleasure as his own. Only in this way he can make common people take his pleasure as their own. A man should take common people’s suffering as his own. Only in this way he can make common people take his suffering as their own. Share pleasure with common people and share suffering with common people, too. There have not been any people who can do like that yet without being able to dominate the world.


原文
“昔者齊景公問於晏子曰②：‘吾欲觀於轉附、朝儛③，遵海而南，放於琅邪④；吾何修而可以比於先王觀也？’晏子對曰：‘善哉問也！天子適諸侯曰巡狩。巡狩者，巡所守也。諸侯朝於天子曰述職。述職者，述所職也。無非事者。春省耕而補不足，秋省斂而助不給。夏諺曰：“吾王不遊，吾何以休？吾王不豫，吾何以助？一遊一豫，為諸侯度。”今也不然，師行而糧食，饑者弗食，勞者弗息。睊睊胥讒，民乃作慝⑤。方命虐民，飲食若流；流連荒亡，為諸侯憂。從流下而忘反謂之流，從流上而忘反謂之連，從獸無厭謂之荒，樂酒無厭謂之亡。先王無流連之樂、荒亡之行。惟君所行也。’


白話
“從前齊景公問晏子：‘我想出遊轉附、朝儛兩座山，然後沿海往南，一直到琅邪；我怎樣修養才能與先王的巡遊相比呢？’晏子答道：‘問得好啊！天子到諸侯那裏去叫巡狩。所謂巡狩，就是巡視諸侯所守的疆土。諸侯去朝見天子叫述職。所謂述職，就是匯報履行職守的情況。都不是無事外出的。春天視察農耕情況，補助種子、耕力不足的人；秋天視察收獲情況，救濟歉收的人。夏代有民諺說：‘我王不出巡，我們怎能得到休息？我王不視察，我們哪會得到補助？巡遊視察，已經成為諸侯的榜樣。’可現在卻不這樣，出巡時興師動眾，征集糧食，使饑餓的人沒有飯吃，勞累的人得不到休息。天下人怒目而視，怨聲載道，百姓就會興風作浪。這種巡遊背逆天意，禍害百姓，吃喝浪費如同流水；流連荒亡，已成為諸侯的憂患。從上遊順流玩到下遊，樂而忘返，這叫流；從下遊逆水玩到上遊，樂而忘返，這叫連；打獵不知盡興，這叫荒；喝酒不知滿足，這叫亡。先王既沒有流連的享樂，也沒有荒亡的行徑。如今就隻看您怎麽做了。’

英譯
“In the past, Jing Gong Chi asked Yan Ying, ‘I’m going to visit Mount Zhuanfu and Mount Chaowu and then go along the seashore to make a tour of Mount Lang Ya. How can I make myself well cultivated so as to get a good comparison between my tour and that of the former kings?’ Yan Ying replied, ‘What a good question! If an Emperor visits kings, it is called a tour of inspection which means to inspect the lands garrisoned by kings. If kings visit an emperor, it is called a report which means to report their work. The emperor did not go out with nothing to do. In spring, he inspects the case of cultivation so as to assist those who are lack of seeds and farming capacity; while in autumn, he inspects the case of harvest so as to give relief to those who suffer from shortfalls in output. There was a popular proverb in Xia Dynasty saying, ‘If my king does not make a tour, how can we have a rest? If my kind does not make an inspection, how can we get subsidy? Making tour and inspection has already become a good example for kings to follow.’ But the present case is not like this. When a tour is made, many people must be dragged in and a lot of grain must be collected so that those who suffer from hunger cannot get sufficient food to eat and those who are tired cannot have a chance to rest. Murmurs of discontent are heard everywhere and angry eyes are seen everywhere. If so, common people in the world will incite and create trouble. As the result of a consumption for food and drink which is like flowing water, this sort of tour and inspection not only goes against the nature and but also endangers the common people. Liu, lian, huang and wang have already become a serious distress. Liu means making a tour from upper reach down to lower reach too happily to remember to return. Lian means making a tour from lower reach to upper reach too happily to remember to return. Huang means hunting without knowing how to enjoy oneself thoroughly. Wang means drinking wine without knowing how to make self-satisfaction. Our former emperor enjoyed neither the pleasure of Liu and Lian nor the deeds of Huang and Wang. Now it completely depends on you.”

原文
“景公悅，大戒於國，出舍於郊。於是始興發補不足。召大師曰：“為我作君臣相說之樂！’蓋《徵招》、《角招》是也⑥。其詩曰：‘畜君何尤？’畜君者，好君也。”

白話
“景公非常高興，於是就在城內做好安排，搬到郊外居住。接著就開倉救濟窮人。又召來樂官，吩咐道：‘給我作一首君臣同樂的樂曲！’大概《徵招》、《角招》就是吧。其中有句歌詞說：‘畜君有什麽不對？’畜君就是愛護君主啊。”

英譯
“Jing Gong was very happy. Making a good preparation, he moved to the suburb and lived there. After that, he opened granaries to give relief to the poor and then called in a musician, saying, ‘Please write me a piece of music about that king and subordinates share happiness with each other!’ Perhaps Zheng Zhao and Jiao Zhao were the very music written by the musician. There was a question among the words of the song saying, ‘What’s wrong if the king is bred?’ Breeding a king means loving a king.”

5.

原文
齊宣王問曰：“人皆謂我毀明堂，毀諸？已乎？”

白話
齊宣王問道：“人家都建議我拆毀明堂，拆毀它呢? 還是保留它呢？”

英譯
King Xuan of Chi asked, “People suggest that I demolish Ming Hall. Demolish it or keep it?”

原文
孟子對曰：“夫明堂者，王者之堂也。王欲行王政，則勿毀之矣。”

白話
孟子答道：“明堂是王者的殿堂。大王如果想施仁政，就不要拆毀它了。”

英譯
Mencius replied, “Ming Hall belongs to a king. My Majesty, if you are going to carry out policies of benevolence, you’d better keep it.”

原文
王曰：“王政可得聞與？”

白話
宣王說：“仁政的道理，能說給我聽聽嗎？”

英譯
King Xuan said, “Could you please tell me something about policies of benevolence?”

原文
對曰：“昔者文王之治岐也②，耕者九一，仕者世祿，關市譏而不征，澤梁無禁，罪人不孥。老而無妻曰鰥，老而無夫曰寡，老而無子曰獨，幼而無父曰孤。此四者，天下之窮民而無告者。文王發政施仁，必先斯四者。《詩》雲：‘哿矣富人，哀此煢獨！’”③

白話
孟子說：“從前周文王治理岐地，農民自留九成，納稅一成；做官的世代享受俸祿，關卡和市場隻稽查不征稅；湖泊池沼不設禁漁令；懲辦罪人不牽連妻兒。年老無妻叫鰥，年老無夫叫寡，年老無子叫獨，年幼無父叫孤。這四種人是天下貧窮無助的人。文王發布政令、施行仁政，必須先照顧這四種人。《詩經》說：‘富人的日子太好過啦，要憐憫孤獨的人！’”

英譯
Mencius said, “When King Wen of Zhou administered Chi in the past, farmers could keep ninth of ten of his harvest and pay one-tenth as taxes. Officials could be given salary generation after generation. At Customs and in markets, inspection must be done except for taxes. As for fishing in lakes and marshes, there was no prohibition. When criminals were punished, their wives and sons were not dragged in. With no wife, an elder was called widower. With no husband, an elder was called widow. With no sons, an elder was called childless old person. With no father, a boy was called orphan. These four kinds of persons were the poorest and most helpless ones in the world. King Wen issued orders and carried out policies of benevolence to see that these four sorts of people must be taken good care of. The Book of Songs said, ‘What a lovely life the riches are living. They should take pity on orphans and childless old ones!’”

原文
王曰：“善哉言乎！”

白話
宣王說：“說得多好啊！”

英譯
King Xuan said, “How wonderful your remarks are!”

原文
曰：“王如善之，則何為不行？”

白話
孟子說：“大王如果認為好，那為什麽不照著去做呢？”

英譯
Mencius said, “If Your Majesty considers them wonderful, then why don’t you do accordingly?”

原文
王曰：“寡人有疾，寡人好貨。”

白話
宣王說：“我有個毛病，我貪財。”

英譯
King Xuan said, “I have a shortcoming. I’m greedy for money.”

原文
對曰：“昔者公劉好貨④，《詩》雲：‘乃積乃倉，乃裹餱糧，於橐於囊⑤，思戢用光。弓矢斯張，幹戈戚揚，爰方啟行。’⑥故居者有積倉，行者有裹囊也，然後可以爰方啟行。王如好貨，與百姓同之，於王何有？”

白話
孟子說：“從前公劉愛錢財，《詩經》上說：‘倉滿囤滿，糧食富裕，橐滿囊滿，同心協力。弓箭齊備，幹戈充足，整裝出發。’這就是說，留守的人糧食有積蓄，出發的人幹糧帶足，然後才能啟程遠行。大王如果愛財，能和百姓共同享分享，大王還有什麽困難呢？”

英譯
Mencius said, “In the past, Gong Liu was very greedy for money. The Book of Songs said, ‘Granaries are full; grain is sufficient; bags are full; all people act in concert. Bows and arrows are sufficient; shields and spears are well prepared; troops are ready to set out.’ It means that those who stay behind keep sufficient grain in storage and those who set out take ample food and then the whole army can set out. If Your Majesty is greedy for money but you can share your money with the common people, what sort of difficulties will you have?”

原文
王曰：“寡人有疾，寡人好色。”

白話
宣王說：“我還有個毛病，我好色。”

英譯
King Xuan said, “I have another shortcoming. I’m greedy for sex.”

原文
對曰：“昔者大王好色，愛厥妃。《詩》雲：‘古公亶父，來朝走馬，率西水滸，至於岐下，爰及薑女，聿來胥宇。’當是時也，內無怨女，外無曠夫。王如好色，與百姓同之，於王何有？”

白話
孟子說：“從前太王就好色，寵愛他的妃子。《詩經》上說：‘古公亶父，清晨騎馬奔馳，沿著西邊水濱，來到岐山腳下，帶著寵妃薑氏女，勘察可建宮室的地方。’那時，家裏沒有嫁不出的女子，家外沒有打光棍的男子。大王如果好色，也讓百姓都有配偶吧，這樣實行仁政還會有什麽困難呢？”

英譯
Mencius said, “In the past, the retired father of Emperor was greedy for sex and loved his imperial concubine. The Book of Songs said, ‘One morning, the ancient gentleman Dan Fu rode his horse and ran straight down along the western shore to the foot of Mount Chi. Together with his beloved concubine – the lady of Jiang clan, he examined where he planned to build a palace.’ At that time, within families no lady could be found who could not marry a man; while outside, no man could be found who could not marry a lady. If Your Majesty is greedy for sex, then let all common people successfully find spouses. If so, what sort of difficulties can Your Majesty meet with when carrying out policies of benevolence?”

6.

原文
孟子謂齊宣王曰：“王之臣有托其妻子於其友而之楚遊者，比其反也，則凍餒其妻子，則如之何？”

白話
孟子對齊宣王說：“假如大王有個臣子，把妻兒托付給朋友照顧，而後到楚國去遊曆，等他返回時，妻兒則在受凍挨餓，對這樣的朋友該怎麽辦？”

英譯
Mencius said to King Xuan of Chi, “In case Your Majesty has a minister who left his wife and children to his friend and then went alone to Chu State for a sightseeing tour. When coming back, he found that his wife and his children suffer from hunger and cold. How should this sort of friends be treated?”

原文
王曰：“棄之。”

白話
宣王說：“拋棄他！”

英譯
King Xuan said, “Desert him!”

原文
曰：“士師不能治士，則如之何？”

白話
孟子說：“當官的管教不了當兵的，該怎麽辦？”

英譯
Mencius said, “If an officer is unable to take care of soldiers and teach them, how to treat him?”

原文
王曰：“已之。”

白話
宣王說：“罷免他。”

英譯
King Xuan said, “Dismiss him.”

原文
曰：“四境之內不治，則如之何？”

白話
孟子說：“國家治理不好，怎麽辦？”

英譯
Mencius said, “If a country cannot be well governed, what should be done?”

原文
王顧左右而言他。

白話
宣王扭頭去看左右的人，說起別的事來。

英譯
Turning around and looking at people on both sides, King Xuan said something else.


7.

原文
孟子見齊宣王，曰：“所謂故國者，非謂有喬木之謂也，有世臣之謂也。王無親臣矣，昔者所進，今日不知其亡也。”

白話
孟子謁見齊宣王，說：“所說的故國，不是指國中要有大樹，而是指要有世代為臣的人。現在大王沒有親近的臣子了，過去親近的臣子，現在都不知跑到哪裏去了。”

英譯
Mencius paid his respects to King Xuan of Chi, saying, “The so-called country is not the one within which there are big trees but the one within which there are hereditary minister. Now Your Majesty has no intimate minister at all. But the former ones are no where to be seen.”

原文
王曰：“吾何以識其不才而舍之？”

白話
宣王說：“我怎麽識別那些無能的人而罷免他們呢？”

英譯
King Xuan said, “How can I tell the incompetent people and recall them?”

原文
曰：“國君進賢，如不得已，將使卑逾尊，疏逾戚，可不慎與？左右皆曰賢，未可也；諸大夫皆曰賢，未可也；國人皆曰賢，然後察之，見賢焉，然後用之。左右皆曰不可，勿聽；諸大夫皆曰不可，勿聽；國人皆曰不可，然後察之，見不可焉，然後去之。左右皆曰可殺，勿聽；諸大夫皆曰可殺，勿聽；國人皆曰可殺，然後察之，見可殺焉，然後殺之。故曰國人殺之也。如此，然後可以為民父母。”

白話
孟子說：“國君任用賢才，如果不得已，就會使地位低的超過地位高的，關係遠的超過關係近的，這能不慎重嗎？對於一個人，左右侍臣都說他好，還不算數；大夫們都說他好，也不算數；全國人都說他好，這才去考察他，見他確實有才，這才任用他。左右侍臣都說不行，不要相信；大夫們都說不行，也不要相信；全國人都說不行，這才考察他，見他確實不行，這才罷免他。左右侍臣都說可殺，不要相信；大夫們都說可殺，也不要相信；全國人都說可殺，這才考察他，見他確實可殺，這才殺他。因此說，是全國人殺掉他的。這樣，才可以算是百姓的父母。”

英譯
Mencius said, “When a king appoints worthy persons, if he is forced to do it, he will let those who are in low position surpass those who are in high position and let those who are estranged surpass those who are intimate. So, how can he do it carelessly? As for a person, if all ministers say he is good, it will not do. If all high officials say he is good, it will not do, either. If people all over the country say he is good, an inspection can be done. If he is really good, then he can be appointed. If all ministers say he is no good, don’t believe them. If all high officials say he is no good, don’t believe them, either. If people all over the country say he is no good, an inspection can be done. If he is really no good, then he can be dismissed. If all ministers say he should be killed, don’t believe them. If all high officials say he should be killed, don’t believe them, either. If people all over the country say he should be killed, an inspection can be done. If he should really be killed, then he can be killed. Therefore, it can be said that he is killed by people all over the country. Only so, can he be considered as the parents of the common people.”

8.

原文
齊宣王問曰：“湯放桀①，武王伐紂②，有諸？”

白話
齊宣王問道：“商湯流放夏桀，武王討伐商紂，有這些事嗎？”

英譯
King Xuan of Chi asked, “King Tang of Shang sent King Jie of Xia in exile. King Wu of Zhou sent armed forces to suppress King Zhou of Shang. Was it true?”

原文
子對曰：“於傳有之。”

白話
孟子回答道：“文獻有這樣的記載。”

英譯
Mencius replied, “There are really records about this in historical documents.”

原文
曰：“臣弑其君，可乎？”

白話
宣王問：“臣子殺他的君主，可以嗎？”

英譯
King Xuan asked, “Ministers kill their king. Is it allowed?”

原文
曰：“賊仁者謂之賊，賊義者謂之殘；殘賊之人謂之一夫。聞誅一夫紂矣，未聞弑君也。”

白話
孟子說：“敗壞仁的人叫賊，敗壞義的人叫殘；殘、賊這樣的人叫獨夫。我隻聽說殺了獨夫紂罷了，沒聽說臣殺君啊。”

英譯
Mencius said, “Those who ruin benevolence are called thieves and those who ruin justice are called disabled. Thieves and disabled are called autocrats. I’ve only heard that autocrat – King Zhou was killed but never heard that kings were killed by ministers.”


9.

原文
孟子見齊宣王，曰：“為巨室，則必使工師求大木①。工師得大木，則王喜，以為能勝其任也。匠人斫而小之，則王怒，以為不勝其任矣。夫人幼而學之，壯而欲行之，王曰：‘姑舍女所學而從我’，則何如？今有璞玉於此②，雖萬鎰③，必使玉人雕琢之。至於治國家，則曰：‘姑舍女所學而從我’，則何以異於教玉人雕琢玉哉？”

白話
孟子謁見齊宣王，說：“建造大房子，就一定要叫工師尋找大木料。工師找到大木料，大王就高興，認為工師稱職。木匠砍削木料，把木料砍小，大王就發怒，認為木匠不稱職。一個人小時候學到一種本領，長大想運用它，大王卻說：‘暫且放棄你所學的本領來聽我的’，那樣行嗎？設想現在有塊璞玉在這裏，雖然價值萬金，也必定要叫玉人來雕琢。至於治理國家，卻說：‘暫且放棄你所學的本領來聽我的’，那這和非要玉匠雕琢玉石有什麽不同呢？”

英譯
Mencius paid respects to King Xuan of Chi and said, “When building a big house, the master must be called to look for big wooden materials. If the master successfully finds big wooden materials, Your Majesty is happy and considers the master competent. But when carpenters cut the wooden materials, Your Majesty is angry and considers the carpenter incompetent. A man learned a skill when young and is going to use it when growing up. But Your Majesty says, ‘You should give up what you learned temporarily and listen to me.’ That’ll do? In case a raw jade is in here. Although it costs ten thousand pieces of gold, Your Majesty will certainly ask a jade master to chisel it. Yet, as for governing a country, Your Majesty says, ‘You should give up what you learned temporarily and listen to me.’ What’s the difference between this and that Your Majesty definitely asks a jade master to chisel jade?”


10.

原文
齊人伐燕，勝之。宣王問曰：“或謂寡人勿取，或謂寡人取之。以萬乘之國伐萬乘之國，五旬而舉之，人力不至於此。不取，必有天殃。取之，何如？”

白話
齊國攻打燕國，並且戰勝了燕國。齊宣王問道：“有人說我不應該吞並燕國，有人說我應該吞並燕國。以一個擁有萬輛兵車的國家去攻打另一個擁有萬輛兵車的國家，五十天就一舉攻下，光憑人力不至於如此。不吞並它，上天必定降災。吞並它，又該怎麽樣？”

英譯
The State of Chi attacked on the State of Yan and triumphed over Yan. King Xuan of Chi asked, “Some people said I should annex Yan. But others said I shouldn’t. A country which enjoyed ten thousand four-horse-vehicles attacked another country which enjoyed the same amount of four-horse-vehicles. It took fifty days to defeat it. But this was not done with only manpower. If we do not annex it, disaster will surely befall us. Now I have already annexed it. Does it matter a great deal?”

原文
孟子對曰：“取之而燕民悅，則取之。古之人有行之者，武王是也。取之而燕民不悅，則勿取。古之人有行之者，文王是也①。以萬乘之國伐萬乘之國，簞食壺漿以迎王師②，豈有他哉？避水火也。如水益深，如火益熱，亦運而已矣。”

白話
孟子回答說：“吞並它，燕國民眾高興，那就吞並。古代人就有這麽做的，武王就是。吞並它，燕國民眾不高興，那就別吞並。古代人也有這麽做的，文王就是。以擁有萬輛兵車的國家去攻打另一個擁有萬輛兵車的國家，民眾帶著酒食歡迎大王的軍隊，哪裏有別的要求？隻是想避開水深火熱的環境罷了。如果水更深，火更熱，百姓命運就完了。”

英譯
Mencius replied, “If annex it, people of Yan are happy, do it. Someone in ancient time did it and King Wu was the very person. If annex it, people of Yan are unhappy, don’t do it. Someone in ancient time did it and King Wen was the very person. A country which has ten thousand four-horse-vehicles attacks another country which has the same amount of four-horse-vehicles. Standing by the roadside with drinks and food in their hands, the broad masses warmly welcomed the forces of Your Majesty. What else do they request? They only hope to avoid dire suffering which is like deep water and hot fire. If the water becomes deeper and the fire becomes hotter, the destiny of the common people will be finished.”


11.

原文
齊人伐燕，取之。諸侯將謀救燕。宣王曰：“諸侯多謀伐寡人者，何以待之？”

白話
齊國討伐燕國，攻下了燕國。別的諸侯國合謀去救燕國。宣王說：“諸侯大多都謀劃來攻打我，怎麽對付他們？”

英譯
Chi sent armed forces to suppress Yan and finally triumphed over Yan. Other states jointly plotted to save Yan. Kind Xuan said, “Most of the states plot to attack me. How can I deal with them?”


原文
孟子對曰：“臣聞七十裏為政於天下者，湯是也。未聞以千裏畏人者也。《書》曰：‘湯一征，自葛始。’天下信之，東麵而征，西夷怨，南麵而征，北狄怨，曰：‘奚為後我？’民望之，若大旱之望雲霓也。歸市者不止，耕者不變，誅其君而吊其民，若時雨降，民大悅。《書》曰：‘溪我後，後來其蘇。’今燕虐其民，王往而征之，民以為將拯己於水火之中也，簞食壺漿以迎王師。若殺其父兄，係累其子弟，毀其宗廟，遷其重器，如之何其可也？天下固畏齊之強也，今又倍地而不行仁政，是動天下之兵也．王速出令，反其旄倪，止其重器，謀於燕眾，置君而後去之，則猶可及止也。”


白話
孟子回答道：“我聽說憑七十裏見方的一大塊地方就統一了天下的，商湯就是這樣。沒有聽說憑著千裏見方的一大塊地方還怕別人的。《尚書》說：‘商湯的征伐，從葛開始。’天下的人都信任商湯，他向東征伐，西邊的民族就埋怨，向南征伐，北邊的民族就埋怨，他們說：‘為什麽後征伐我們呢？’民眾盼望他，就像大旱時盼望烏雲虹霓一樣。湯軍所到之處，趕集人不停止生意，種田人不改變農事。殺掉那裏的暴君，慰問那裏的百姓，好像及時雨從天而降，百姓歡欣鼓舞。《尚書》還說：‘等待我們的君王，君王到來後我們就能得到新生。’現在，燕國虐待自己的百姓，大王去征伐它，百姓都以為會把他們從水深火熱中拯救出來，所以用竹筐盛了飯，瓦壺裝了酒，迎接大王的軍隊。如果您殺戮他們的父兄，囚禁他們的子弟，毀壞他們的宗廟，搬走他們國家的寶器，那怎麽行呢？天下本來就畏忌齊國的強大，現在齊國擴大了一倍的土地卻不施行仁政，這就使天下諸侯都要出兵攻打您了。大王您趕快下令，放回燕國老老小小的俘虜，停止搬運燕國的寶器，再和燕國的各界 人士商議，為他們選立一位國君，然後從燕國撤回齊國的軍隊。這樣做，還來得及製止各國出兵。”

英譯
Mencius replied, “I heard that so long as a person has a territory of seventy square miles he can dominate the world. And King Tang of Shang was this sort of person. Yet I’ve never heard that a country with a territory large as a thousand square miles should be afraid of others. Shang Shu said, “When sending forces to suppress others, King Tang of Shang started with Ge.’ People of the world believed King Tang. When he went east for suppressing, people in the west complained him. When he went south for suppressing, people in the north complained him. They said, ‘Why does he suppress us late?’ People longed for him as if longing for clouds and rainbow in dry weather. Wherever the forces of Tang went, businessmen didn’t stop doing business in the markets and farmers didn’t change their cultivation plans in the fields. The tyrant there was killed and common people were given sympathy and solicitude as if timely rain fell down so that the common people were happy and gay. Shang Shu also said, ‘Wait for our king. We’ll be given new lives as soon as he comes.’ Now King of Yan ill-treated its common people and Your Majesty send forces to suppress it. The broad masses think that they can be freed from dire suffering of deep water and hot fire and therefore they bring baskets of food and pots of wine to welcome the forces of Your Majesty. But if you kill their fathers and brothers, put their children into jails, ruin their temples, move their national treasures away, how can you do it like this? All states in the world are afraid of the strong Chi. Yet, Chi does not carry out policies of benevolence though having double enlarged its territory. This will urge all states in the world to send forces to attack you. So Your Majesty should issue orders at an early time so as to release Yan’s prisoners of war, young and old, and stop moving Yan’s treasures away, have discussions with Yan’s people all walks of life, choose them a king and then withdraw Chi’s troops from Yan. Doing this way, there is still time for you to stop all states from sending out forces.”


12.

原文
鄒與魯哄①。穆公問曰：“吾有司死者三十三人，而民莫之死也。誅之，則不可勝誅；不誅，則疾視其長上之死而不救，如之何則可也？”

白話
鄒國與魯國交戰。鄒穆公問：“我的官員死了三十三名，可是百姓沒有一個肯為長官效死的。殺他們，又殺不絕；不殺，又恨他們對長官見死不救，怎麽辦才好呢？”

英譯
The State of Zou waged a war against the State of Lu. Mugong Zou asked, “Thirty-three of my officials died but none of the common people was willing to die for their own senior officials. If kill them, but it’s impossible to kill them all. If not kill them, but I hate them to fold their hands and see their senior officials die. How can I do properly?”

原文
孟子對曰：“凶年饑歲，君之民老弱轉乎溝壑、壯者散而之四方者，幾千人矣②，而君之倉廩實，府庫充，有司莫以告，是上慢而殘下也。曾子曰③：‘戒之戒之！出乎爾者，反乎爾者也。’夫民今而後得反之也。君無尤焉。君行仁政，斯民親其上，死其長矣。”

白話
孟子回答道：“饑荒年月，您的百姓，年老體弱的輾轉餓死在荒山溝裏，壯年人逃往四方，幾乎上千人，可您的糧倉滿滿的，國庫足足的，官員們沒有一個向您報告實情，這就是怠慢國君，殘害百姓啊。曾子說過：‘警惕啊，警惕啊！你做出的事，後果會反加到你頭上。’百姓從今後就可以反過來這樣對待他們的長官了。您不要責怪他們了。您能施仁政，百姓自然會親近自己的長官，願為他們而死了。”

英譯
Mencius said, “When famine-stricken, among your common people, those who are old and weak go all the way to the wild mountains and ravines and die there, while those who are young and strong ran away, nearly a thousand people. But your granaries are full of grain and state treasuries are full of goods and materials. But none of your officials gave you any reports about these true stories. This is called slighting king and persecuting common people. Zeng Tzu once said, ‘Be vigilant! Be vigilant! Whatever you do, the final result will surely fall on your head.’ On the contrary, from now on, the common people can treat their senior officials as they are treated. Your Majesty would better not to blame them. If you can carry out policies of benevolence, the common people are certainly willing to be on intimate terms with their senior officials and even die for them cheerfully and readily.”


13.


原文
滕文公問曰：“滕，小國也，間於齊、楚。事齊乎？事楚乎？”

白話
滕文公問道：“滕是個小國，夾在齊、楚兩國之間，侍奉齊國呢？還是侍奉楚國呢？”

英譯
Wengong Teng asked, “Teng is a small country located between Chi and Chu. We should serve Chi or Chu?”

原文
孟子對曰：“是謀非吾所能及也。無已，則有一焉：鑿斯池也，築斯城也，與民守之，效死而民弗去，則是可為也。”

白話
孟子回答道：“這種謀劃不是我所能做的。如果不得已非要我說，那就隻有一個辦法：挖護城河，築護城牆，與百姓共同守衛，百姓寧死不逃，這就可以了。”

英譯
Mencius replied, “This sort of plot is not the one I can do. If I have to say, I would say that there is only way, namely, dig moat, build city wall and safeguard your country together with the common people. If the masses would rather die than run away, that’ll do.”


14.

原文
滕文公問曰：“齊人將築薛①，吾甚恐，如之何則可？”

白話
滕文公問道：“齊國要修築薛城，我很害怕，怎麽辦才好呢？”

英譯
Wengong Teng asked, “Chi is going to build city wall for Xue. I’m very much afraid of it. What should I do?”

原文
孟子對曰：“昔者大王居邠②，狄人侵之③。去之岐山之下居焉④。非擇而取之，不得已也。苟為善，後世子孫必有王者矣。君子創業垂統，為可繼也。若夫成功，則天也。君如彼何哉？強為善而已矣。”

白話
孟子回答道：“從前太王居住在邠，狄人入侵那裏，他就離開那裏遷到岐山下居住。他不是願意選擇那裏去居住，隻是迫不得已罷了。作為一位君主如果能施行善政，後世子孫中必有能稱王天下的。君子創業傳世，是為了可以繼續下去。至於成功與否，那就取決於天意啦。您怎樣應對齊國呢？隻有強力推行善政罷了。”

英譯
Mencius replied, “In the past, His Majesty, the great grand king of Teng lived in Bin. Di invaded there later on and His Majesty moved to the foot of Mount. Chi and lived there. It is not that he was willing to choose there to live but that he had to do it. If a king can carry out policies of benevolence, there must be some one among his offspring who can dominate the world. When a gentleman founds an undertaking and passes it on to coming generations, it is only for that his undertaking can be developed continuously. As for the problem whether it can be successful or not, it depends on the Nature. How should Your Majesty do to deal with Chi? The only thing you should do is to exert great efforts to carry out policies of benevolence.”


15．

原文
滕文公問曰：“滕，小國也，竭力以事大國，則不得免焉，如之何則可？”

白話
滕文公問道：“滕是小國，竭力侍奉大國，卻不能免除威脅，怎麽辦才好呢？”

英譯
Wengong Teng asked, “Teng is a small country. We serve big countries but we still cannot avoid threats. What can I do?”

原文
孟子對曰：“昔者大王居邠，狄人侵之。事之以皮幣，不得免焉；事之以犬馬，不得免焉；事之以珠玉，不得免焉。乃屬其耆老而告之曰：‘狄人之所欲者，吾土地也。吾聞之也，君子不以其所以養人者害人。二三子何患乎無君？我將去之。’去邠，逾梁山，邑於岐山之下居焉。邠人曰：‘仁人也，不可失也。’從之者如歸市。

白話
孟子回答道：“從前，太王居住在邠地，狄人入侵那裏。太王拿皮裘絲綢送給狄人，不能免遭威脅；拿好狗良馬送給狄人，不能免遭威脅；拿珠寶玉器送給狄人，還是不能免遭威脅。於是召集邠地父老，對他們說：‘狄人想要的是我們的土地。我聽說過這樣的話：君子不用養活人的東西害人。諸位何必擔心沒有君主？我要離開這裏了。’於是他離開邠地，越過梁山，在岐山下定居下來。邠地人說：‘真是個仁人哪，不能失去他呀。’追隨他的人，多得像趕集市的一樣。

英譯
Mencius replied, “In the past, His Majesty, the great grand king of Teng once lived in Bin. Di people often invaded there. The great grand king gave fur and silk to Di people but threats could not be avoided. He gave fine dogs and good horses to Di people but still threats could not be avoided. He gave jewelry and jade to Di people but again threats could not be avoided. His Majesty gathered Bin’s people and said to them, ‘Di people want our lands. I was told that gentlemen do not endanger others with what can be used to feed people. What’s the need to be afraid that there is no king? I’m going to leave.’ Leaving Bin, he climbed over Mount Liang and settled down at the foot of Mount Chi. Bin people said, ‘What a man of integrity. We cannot lose him.’ His followers were as many as the people going to village fairs.

原文
“或曰：‘世守也，非身之所能為也，效死勿去。’

白話
“有人說：‘土地必須世世代代加以守護，如何對待它不能自作主張，寧死也不能離開它。’

英譯
“Some one said, ‘Lands must be safeguarded generation after generation. When handling them, we cannot decide and act on our own. We’d rather die than leave them.’

原文
“君請擇於斯二者。”

白話
“請您在這兩種辦法中選擇吧。”

英譯
“Please make a choice between these two.”


16.

原文
魯平公將出，嬖人臧倉者請曰：“他日君出，則必命有司所之。今乘輿已駕矣，有司未知所之，敢請。”

白話
魯平公要外出，他寵幸的近臣臧倉來請示說：“往日您外出，必定會把要去的地方告訴相關官員。現在車馬都已備好，可官員還不知您要去哪兒，這才冒昧來請示。”

英譯
Pinggong Lu was going out. His favorite minister Zang Cang came to ask for instructions, saying, “In the past, whenever Your Majesty was going out, you would certainly tell the relative officials where you went. Vehicle and horses are ready now. But the relative official does not know where Your Majesty is going. So I make bold to come to ask instructions from Your Majesty.”

原文
公曰：“將見孟子。”

白話
魯平公說：“要去見孟子。”

英譯
Pinggong Lu said, “I’m going to see Mencius.”

原文
曰：“何哉，君所為輕身以先於匹夫者？以為賢乎？禮義由賢者出，而孟子之後喪逾前喪。君無見焉！”

白話
臧倉說：“您屈尊去見一個普通人，這是為什麽呢？是認為他是賢人嗎？符合禮義的事都是賢人做出來的，可是孟子為母親辦喪事，超過了先前為父親辦喪事。您還是別去見他啦！”

英譯
Zang Cang said, “Your Majesty condescended to see an ordinary man. Why? You consider him as a sagacious man? All things in keeping with proprieties are done by sagacious men. But Mencius made the funeral for his mother previously surpass that for his father later on. You’d better not to go!”

原文
公曰：“諾。”

白話
魯平公說：“好吧。”

英譯
Pinggong Lu said, “All right.”

原文
樂正子入見，曰：“君奚為不見孟軻也？”

白話
樂正子入朝見魯平公，問道：“您為什麽不去見見孟軻呢？”

英譯
Lezheng Tzu entered to have his audience of Penggong Lu, asking, “Your Majesty, why don’t you go to see Meng Ke?”

原文
曰：“或告寡人曰：‘孟子之後喪逾前喪’，是以不往見也。”

白話
魯平公說：“有人告訴我說：‘孟子為母親辦喪事的隆重程度超過了為父親辦喪事’，所以我不去見他。”

英譯
Penggong lu said, “Someone told me that Mencius made the funeral for his mother previously surpass that for his father later on. So I’m not going to see him.”

原文
曰：“何哉，君所謂逾者？前以士，後以大夫；前以三鼎，而後以五鼎與？”

白話
樂正子說：“您所說的超過是指什麽呢？是指先前為父親辦喪事用士禮，後來為母親辦喪事用大夫之禮；先前辦喪事用三個鼎，後來用五個鼎嗎？”

英譯
Lezheng Tzu said, “What do you mean by saying surpass? Do you mean that he used proprieties of Shi for his father’s funeral but used proprieties of Dafu for his mother’s funeral, used three tripods for his father’s funeral but used five tripods for his mother’s funeral?”

原文
曰：“否，謂棺槨衣衾之美也。”

白話
魯平公說：“不是，是指棺槨衣物的華美。”

英譯
Pinggong Lu said, “No. What I mean is the beauty of inner and outer coffins and clothing.”

原文
曰：“非所謂逾也，貧富不同也。”

白話
樂正子說：“這不叫超過，是因為前後貧富不同罷了。”

英譯
Lezheng Tzu said, “This can not be called surpass. It is only because of the difference between poor and rich.”

原文
樂正子見孟子，曰：“克告於君，君為來見也。嬖人有臧倉者阻君，君是以不果來也。”

白話
樂正子去見孟子，說：“我告訴過國君，他打算來見您，可寵臣中有個叫臧倉的阻止他，所以國君最終沒有來呀。”

英譯
Lezheng Tzu went to see Mencius, saying, “I’ve already told His Majesty. He was going to come to see you. But among the favorite ministers, there was a one called Zang Cang. He held back him. So at the end, the king could not come.”

原文
曰：“行，或使之；止，或尼之④。行止，非人所能也。吾之不遇魯侯，天也。臧氏之子焉能使予不遇哉？”

白話
孟子說：“（道，）行得通，有某種力量促使它；行不通，有某種力量阻撓它。是否行得通，不是人力所能決定的。我不能被魯君信用，是天意啊。姓臧的小子怎能使我不被魯君信用呢？”

英譯
Mencius said, “If Dao is workable, it is because of a certain power which helps it. Otherwise, it is because of a certain power which holds it back. Whether it is workable or not, it cannot be decided by man power. I cannot be believed by King Lu. It is because of will of Heaven. How can this guy, Zang Cang, prevent the king of Lu from believing me?”