《孟子》汉英(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》公孙丑上
《孟子》公孙丑下
《孟子》滕文公上
《孟子》滕文公下
《孟子》离娄上
《孟子》离娄下
《孟子》万章上
《孟子》万章下
梁 惠 王 上
King Hui of Liang (A)
1.
原文
孟子见梁惠王。王曰：“叟！不远千里而来，亦将有以利吾国乎？”
白话
孟子拜见梁惠王。惠王说：“老先生，您不远千里而来，也将给我的国家带来什么利益吗？”
英译
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
孟子对曰：“王！何必曰利？亦有仁义而已矣。王曰‘何以利吾国？’大夫曰‘何以利吾家？’士庶人曰‘何以利吾身？’上下交征利而国危矣。万乘之国，弑其君者，必千乘之家；千乘之国，弑其君者，必百乘之家。万取千焉，千取百焉，不为不多矣。苟为后义而先利，不夺不餍。未有仁而遗其亲者也，未有义而后其君者也。王亦曰仁义而已矣，何必曰利？”
白话
孟子答道：“大王，您为什么要提利呢？只有仁义就够了。 大王说‘给我的国家带来什么利益吗？’大夫说‘给我的封地带来什么利益吗？？’士和平民说‘给我本人带来什么利益吗？’上上下下互相争夺利益，那国家可就危险了。在拥有万辆兵车的国家里，杀国君的，必定是拥有千辆兵车的大夫；在拥有千辆兵车的国家里，杀国君的，必定是拥有百辆兵车的大夫。在拥有万辆兵车的国家里，这些大夫拥有千辆兵车；在拥有千辆兵车的国家里，这些大夫拥有百辆兵车，不算不多啦，如果后考虑义而先考虑利，他们不夺取国家是绝对不会满足的。没有讲仁的人会遗弃双亲的，没有行义的人会不顾国君的。大王只要讲仁义就够了，何必谈利呢？”
英译
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
孟子见梁惠王。王立于沼上，顾鸿雁麋鹿，曰：“贤者亦乐此乎？”
白话
孟子拜见梁惠王。惠王站在池塘边，一面观赏鸿雁麋鹿，一面问： “贤人观赏它们也感到快乐吗？”
英译
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
孟子对曰：“贤者而后乐此，不贤者虽有此，不乐也。《诗》云：‘经始灵台，经之营之，庶民攻之，不日成之。经始勿亟，庶民子来。王在灵囿，麀鹿攸伏，麀鹿濯濯，白鸟鹤鹤。王在灵沼、於牣鱼跃。’文王以民力为台为沼，而民欢乐之，谓其台曰灵台，谓其沼曰灵沼，乐其有麋鹿鱼鳖。古之人与民偕乐，故能乐也。《汤誓》曰：‘时日害丧，予及女偕亡。’民欲与之偕亡，虽有台池鸟兽，岂能独乐哉？”
白话
孟子答道：“只有贤人才能感受到这种快乐，不贤的人即便拥有珍禽异兽，也不会感受到快乐的。《诗经》上说：‘文王筑灵台，工程精益精，百姓也参建，迅速即竣工。文王劝莫急，百姓更踊跃。文王游灵囿，母鹿乐悠悠，母鹿神采奕，白鸟振羽翼。文王到灵沼，鱼满喜跳跃。’文王依靠民众建造高台深池，但民众却高兴，把他的台叫灵台，把他的沼叫灵沼，为他能享有麋鹿鱼鳖而高兴。古代贤君与民同乐，能享受真快乐。《汤誓》说：‘这个太阳何时灭亡？我们要跟你同归于尽！’民众要跟夏桀同归于尽，那么，即便他拥有台池鸟兽，难道他能独自享受到快乐？”
英译
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：“寡人之于国也，尽心焉耳矣。河内凶，则移其民于河东，移其粟于河内。河东凶亦然。察邻国之政，无如寡人之用心者。邻国之民不加少，寡人之民不加多，何也？”
白话
梁惠王说：“我对国家尽心尽力了。河内遭灾，我就把那里的百姓迁到河东，把粮食运到河内。河东遭灾，我也如此办理。考察邻国的政务，没有哪个国君能像我这样鞠躬尽瘁。可邻国的人口并不减少，而我们魏国的人口却并不增多，为什么呢？”
英译
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
孟子对曰：“王好战，请以战喻。填然鼓之，兵刃既接，弃甲曳兵而走。或百步而后止，或五十步而后止。以五十步笑百步，则何如？”
白话
孟子答道：“大王喜欢打仗，请让我拿打仗作比喻吧。擂起战鼓，短兵相接，有的士兵就丢盔弃甲，拖着兵器，落荒而逃。有的逃出一百步停下来，有的逃出五十步停下来。如果有人因为自己只逃出五十步就嘲笑那些逃出一百步的人，那该怎么样啊？”
英译
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。”
白话
惠王说：“不可以这样做，只不过是后者没有逃出一百步罢了，可这也是逃跑呀。”
英译
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，则无望民之多于邻国也。不违农时，谷不可胜食也；数罟不入洿池，鱼鳖不可胜食也；斧斤以时入山林，材木不可胜用也。谷与鱼鳖不可胜食，材木不可胜用，是使民养生丧死无憾也。养生丧死无憾，王道之始也。
白话
孟子说：“大王如果知道这一点，就不要指望魏国的百姓会比邻国多了。不耽误农时，粮食就会多得吃不完；细密的鱼网不放入大塘捕捞，鱼鳖就会多得吃不完；根据时令进入山林采伐，木材就会多得用不完。粮食和鱼鳖吃不完，木材用不完，这就能使百姓养家糊口、办理丧事，没有什么可遗憾的。百姓生死没有遗憾，这就是王道的开始。
英译
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
五亩之宅，树之以桑，五十者可以衣帛矣。鸡豚狗彘之畜，无失其时，七十者可以食肉矣。百亩之田，勿夺其时，数口之家可以无饥矣。谨庠序之教，申之以孝悌之义，颁白者不负戴于道路矣。七十者衣帛食肉，黎民不饥不寒，然而不王者，未之有也。
白话
五亩大的宅院，周围多种桑树，五十岁的人就可以有丝袄穿。鸡、猪和狗之类家畜，不错过繁殖期，七十岁的人就可以有肉吃。一百亩的田地，不要与种田人争夺农时，几口人的家庭就可以不挨饿。谨慎地抓好学校教育，向学生灌输孝顺父母、敬爱兄弟的道理，白发老人就不必肩扛头顶着东西赶路了。七十岁的人穿上丝袄，吃上肉，百姓不挨饿受冻，做到这样却不能称王的，还从来没有过。
英译
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
狗彘食人食而不知检，途有饿莩而不知发；人死，则曰‘非我也，岁也’，是何异于刺人而杀之，曰‘非我也，兵也’。王无罪岁，斯天下之民至焉。”
白话
猪狗吃人的饭食，主人却不知道制止；路上有人饿死，却不知道赈济；人饿死了，却说‘这不是因为我，而是因为收成不好’，这跟把人刺死了，却说‘人不是我杀的，是兵器杀的’，又有什么不同呢?大王不怪罪年成不好，天下的百姓就会投奔到您这儿来。”
英译
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：“寡人愿安承教。”
白话
梁惠王说：“我愿诚心诚意地听取您的指教。”
英译
King Hui of Liang said, “I’d sincerely like to have your advice.”
原文
孟子对曰：“杀人以梃与刃，有以异乎？”
白话
孟子说：“用木棍打死人跟用刀杀死人，有什么不同吗？”
英译
Mencius said, “Are there any differences between killing people with a wooden stick and with a knife?”
原文
曰：“无以异也。”
白话
惠王说：“没有什么不同。”
英译
King Hui said, “No difference at all.”
原文
“以刃与政，有以异乎？”
白话
孟子又问道：“用刀杀死人跟用苛政害死人，有什么不同吗？”
英译
Mencius asked, “Are there any differences between killing people with a knife and murdering people with a tyrannical government?”
原文
曰：“无以异也。”
白话
惠王说：“没有什么不同。”
英译
King Hui said, “No difference at all.”
原文
曰：“庖有肥肉，厩有肥马，民有饥色，野有饿莩，此率兽而食人也。兽相食，且人恶之，为民父母，行政，不免于率兽而食人，恶在其为民父母也？仲尼曰：‘始作俑者，其无后乎！’为其象人而用之也。如之何其使斯民饥而死也？”
白话
孟子说：“厨房有肥肉，马棚有壮马，可百姓面带饥色，野外有饿死的尸体，这就是领着野兽吃人啊！野兽自相残食，人都厌恶，而身为百姓的父母，施行政事，却免不了领着野兽来吃人，这又怎能算是百姓的父母呢？孔子说过：‘最初造出陪葬俑的人，该会断子绝孙吧！’这是因为俑像人的样子却用来殉葬。这样做尚且不可，那又怎么能让百姓饿死呢？”
英译
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：“晋国，天下莫强焉，叟之所知也。及寡人之身，东败于齐，长子死焉；西丧地于秦七百里；南辱于楚。寡人耻之，愿比死者一洒之，如之何则可？”
白话
梁惠王说：“从前的魏国天下没有哪个国家比它更强大，这您老先生是知道的。可传到我，东边败给齐国，我的长子也战死了；西边又丢失给秦国七百里；南边被楚国欺侮，吃了败仗。我为此深感耻辱，想要为死难者洗恨雪耻，该怎么办呢？”
英译
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
孟子对曰：“地方百里而可以王。王如施仁政于民，省刑罚，薄税敛，深耕易耨，壮者以暇日修其孝悌忠信，入以事其父兄，出以事其长上，可使制梃以挞秦楚之坚甲利兵矣。
白话
孟子回答道：“方圆百里的小国照样能称王天下。大王如对百姓施仁政，少用刑罚，减征赋税，提倡深耕细作、勤锄杂草，让健壮的人在耕种之余学习孝亲、敬兄、忠诚、守信的道理，在家侍奉父兄，在外敬长者尊上司，这就可以让他们自制木器攻打盔甲坚硬、兵器锐利的秦楚军队了。
英译
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
彼夺其民时，使不得耕耨以养其父母。父母冻饿，兄弟妻子离散。彼陷溺其民，王往而征之，夫谁与王敌？故曰：‘仁者无敌。’王请勿疑！”
白话
秦楚他们夺占农时，使百姓不能耕作来奉养父母。父母受冻挨饿，兄弟妻儿离散。他们使自己的百姓陷入困境，大王去征伐他们，谁能是大王的对手呢？所以说：‘仁德之人天下无敌。’请大王不要怀疑这个道理!”
英译
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
孟子见梁襄王，出，语人曰：“望之不似人君，就之而不见所畏焉。卒然问曰：‘天下恶乎定？’吾对曰：‘定于一。’‘孰能一之？’对曰：‘不嗜杀人者能一之。’‘孰能与之？’对曰：‘天下莫不与也。王知夫苗乎？七八月之间旱，则苗槁矣。天油然作云，沛然下雨，则苗浡然兴之矣。其如是，孰能御之？今夫天下之人牧，未有不嗜杀人者也。如有不嗜杀人者，则天下之民皆引领而望之矣。诚如是也，民归之，由水之就下，沛然谁能御之？’”
白话
孟子谒见梁襄王，退出来后对人说：“从远处看，他不像国君，走到跟前也看不出他的威严。他突然问：‘天下怎样才能安定？’我回答说：‘天下统一了就会安定。’他问：‘谁能统一天下？’我对他说：‘不喜欢杀人的国君能统一天下。’他又问：‘谁能参与统一大业呢?’我回答道：‘天下人没有不愿意参与的。大王知道禾苗生长情况吗？七八月间天旱，禾苗就枯萎。天上忽然乌云滚滚，大雨滂沱，禾苗就茂盛地生长起来。果真如此的话，谁又能阻止禾苗生长呢？当今天下的国君，没有不喜好杀人的。如果有不好杀人的，天下的老百姓就必然都会伸着脖子期望他。果真如此，老百姓就归顺他，就如同水往低处流，汹涌澎湃，谁又能阻挡得住呢？’”
英译
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：
齐宣王问曰：“齐桓、晋文之事可得闻乎？”
白话
齐宣王问道：“齐桓公、晋文公的事情，我可以听你讲讲吗？”
英译
His Majesty King Xuan of Qi State asked, “Would you please tell me something about Qi Huan Gong and Jin Wen Gong?”
原文
孟子对曰：“仲尼之徒无道桓文之事者，是以后世无传焉，臣未之闻也。无以，则王乎？”
白话
孟子回答道：“孔子的门徒没有谈论齐桓公、晋文公事情的，所以后世没有传下来，我也就没有听说过。要不然，我说说该如何称王的道理好吗？”
英译
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：“德何如则可以王矣？”
白话
宣王问：“德怎样就可以称王天下呢？”
英译
King Xuan asked, “How can morality help a person to dominate the world?”
原文
曰：“保民而王，莫之能御也。”
白话
孟子回答道：“保护百姓而称王天下，就没有人能阻挠他。”
英译
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？”
白话
宣王问：“像我这样的国君可以做到保护百姓吗？”
英译
King Xuan asked, “A king like me can safeguard the masses?”
原文
曰：“可。”
白话
孟子说：“可以。”
英译
Mencius said, “You can.”
原文
曰：“何由知吾可也？”
白话
宣王问：“从哪里知道我可以呢？”
英译
King Xuan asked, “How can you know I can?”
原文
曰：“臣闻之胡龁曰，王坐于堂上，有牵牛而过堂下者，王见之，曰：‘牛何之？’对曰：‘将以衅钟。’王曰：‘舍之！吾不忍其觳觫，若无罪而就死地。’对曰：‘然则废衅钟与？’曰：‘何可废也？以羊易之！’不识有诸？”
白话
孟子说：“我听胡龁说：有一次大王坐在堂上，有个牵着牛从堂下走过的人，大王见了问：‘把牛牵到哪里去？’胡龁说：‘要用它祭钟。’大王说：‘放过它！我不忍心看它哆嗦，像是无罪被杀。’胡龁问：‘那就不要祭钟了？’大王说：‘怎么可以不要呢？用羊替代它！’不知是否有此事？”
英译
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。”
白话
宣王说：“有这回事。”
英译
King Xuan said, “Yes, it’s true.”
原文
曰：“是心足以王矣。百姓皆以王为爱也，臣固知王之不忍也。”
白话
孟子说：“这样的心肠足以称王天下啦！百姓都以为大王是吝啬，我当然知道大王是不忍心哪。”
英译
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；诚有百姓者。齐国虽褊小，吾何爱一牛？即不忍其觳觫，若无罪而就死地，故以羊易之也。”
白话
宣王说：“是这样，的确有这样认为的百姓。不过齐国虽狭小，我怎么会吝惜一只牛呢？就是不忍心看到它哆嗦，就那样无辜地被杀掉，因此才用羊去替代它。”
英译
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：“王无异于百姓之以王为爱也。以小易大，彼恶知之？王若隐其无罪而就死地，则牛羊何择焉？”
白话
孟子说：“大王不要责怪百姓以为您吝啬。用小羊换下大牛，他们哪能理解您的做法？大王如果可怜牲畜无辜被杀，那么牛和羊有什么区别呢？”
英译
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：“是诚何心哉？我非爱其财而易之以羊也。宜乎百姓之谓我爱也。”
白话
宣王笑着说：“这究竟是一种什么样的心理呢？我并不是因为吝惜钱财而以羊换牛啊。百姓要说我吝啬这恰当吗？”
英译
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：“无伤也，是乃仁术也，见牛未见羊也。君子之于禽兽也，见其生，不忍见其死；闻其声，不忍食其肉。是以君子远庖厨也。”
白话
孟子说：“没关系呀，这正是仁德的表现方式啊，因为您当时只看到牛而没有看到羊啊。君子对于禽兽，看到它活着，就不忍心看见它们死；听到它们哀鸣，就不忍心再吃它们的肉。正因为如此，君子要远离厨房啊。”
英译
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
王说曰：“《诗》云：‘他人有心，予忖度之。’夫子之谓也。夫我乃行之，反而求之，不得吾心。夫子言之，于我心有戚戚焉。此心之所以合于王者，何也？”
白话
宣王高兴地说：“ 《诗》中说：‘别人想什么，我能猜得出。’正像是在说老先生啊。我做了这件事，反过来思考为什么这么做，可连我自己也搞不清，因此很郁闷。先生这番话，使我有点开窍了。这样的心理符合王道，为什么呢？”
英译
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：“有复于王者曰：‘吾力足以举百钧，而不足以举一羽；明足以察秋毫之末，而不见舆薪。’则王许之乎？”
白话
孟子说：“如果有人向大王回禀说：‘我的力气足以举起三千斤的东西，却举不起一片羽毛；我的视力足以看清秋天野兽毫毛的尖端，却看不见一车的柴。’大王会相信这话吗？”
英译
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。”
白话
宣王说：“不会。”
英译
King Xuan said, “No, I don’t.”
原文
“今恩足以及禽兽，而功不至于百姓者，独何与？然则一羽之不举，为不用力焉；舆薪之不见，为不用明焉；百姓之不见保，为不用恩焉。故王之不王，不为也，非不能也。”
白话
孟子说：“如今大王的恩惠足以施行到禽兽身上，可唯独功德却偏偏体现不到百姓身上，这究竟为什么？显然，一片羽毛举不起来，是因为不肯用力；一车柴禾看不见，是因为不肯用眼力；百姓不被您所保护，是因为不肯施恩德啊。因此，大王未能用仁德称王天下，是不去做，而不是不能做啊。”
英译
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：“不为者与不能者之形何以异？”
白话
宣王问：“不去做和不能做的表现形式，用什么去辨别呢？”
英译
King Xuan said, “How to distinguish to be unwilling to do from to be unable to do?”
原文
曰：“挟太山以超北海，语人曰：‘我不能。’是诚不能也。为长者折枝，语人曰：‘我不能。’是不为也，非不能也。故王之不王，非挟太山以超北海之类也；王之不王，是折枝之类也。”
白话
孟子说：“用胳膊夹着泰山跳越北海，如果有人说：‘我不能办到。’这是真的不能。给年长者弯腰行礼，如果有人说：‘我不能做到。’这是不去做，而不是不能做。所以，大王没能够用仁德称王天下，不属于挟着泰山跳越北海之类；大王没能用德称王下，这属于为长者弯腰行礼之类。”
英译
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。天下可运于掌。《诗》云，‘刑于寡妻，至于兄弟，以御于家邦。’⑦言举斯心加诸彼而已。故推恩足以保四海，不推恩无以保妻子。古之人所以大过人者，无他焉，善推其所为而已矣。今恩足以及禽兽，而功不至于百姓者，独何与？权，然后知轻重；度，然后知长短。物皆然，心为甚。王请度之！抑王兴甲兵，危士臣，构怨于诸侯，然后快于心与？”
白话
孟子说：“敬重自己的长辈，也敬重他人的长辈；爱护自己的孩子，也爱护他人的孩子。天下就可以在自己的掌控中运转。《诗经》说：‘用刑法约束发妻，再约束兄弟，凭这治家安邦。’这是说要把这种用心推广到他人罢了。因此，如果广施恩德就足能保住天下，不施恩德，连妻子儿女保不住。古代贤君能远远超过一般人，没有别的原因，只是善于推广自己的行为罢了。现在大王的恩德已经施加给禽兽，而功德却没能体现到百姓身上，究竟是什么原因呢？称一称，才知道轻重；量一量，才知道长短。万物都如此，人心更是如此。大王请认真地考虑一下吧！难道大王要大动干戈，危及部下及士兵，同别的国家结仇，然后心里才痛快吗？”
英译
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，吾何快于是？将以求吾所大欲也。”
白话
宣王说：“不，我对这怎么能感到痛快呢？我是想借此实现我远大的志向。”
英译
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：“王之所大欲可得而闻与？”
白话
孟子问：“大王的远大的志向可以让我听听吗？”
英译
Mencius asked, “Your Majesty, could you please let me know your grand target?”
原文
王笑而不言。
白话
宣王笑而不答。
英译
King Xuan smiled without saying anything.
原文
曰：“为肥甘不足于口与？轻暖不足于体与？抑为采色不足视于目与？声音不足听于耳与？便嬖不足使令于前与？王之诸臣皆足以供之，而王岂为是哉？”
白话
孟子问：“是因为肥美甘甜的食物不够吃吗？轻软温暖的衣服不够穿吗？还是艳丽的色彩不够看吗？美妙的音乐不够听吗？左右的侍从不够使唤吗？这些，大王的臣下都足以供给，大王难道是因为这些吗？”
英译
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，吾不为是也。”
白话
宣王说：“不，我不为这些。”
英译
King Xuan said, “No, not for these.”
原文
曰：“然则王之所大欲可知已，欲辟土地，朝秦楚，莅中国而抚四夷也。以若所为求若所欲，犹缘木而求鱼也。”
白话
孟子说：“那么大王的宏图大志可以知道了，就是想开拓疆土，使秦楚两国来朝拜，称霸中原，安抚四周民族。但是凭您的做法去追求这种宏图大志，就如同爬树抓鱼呀。”
英译
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：“若是其甚与？”
白话
宣王说：“像是这么严重吗？”
英译
King Xuan said, “Is it so serious?”
原文
曰：“殆有甚焉。缘木求鱼，虽不得鱼，无后灾。以若所为求若所欲，尽心力而为之，后必有灾。”
白话
孟子说：“恐怕比这还要严重呢。上树抓鱼，虽然得不到，但不会有后患。按您的做法去实现您的心愿，尽心尽力去做，可到头来必定有灾祸。”
英译
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：“可得闻与？”
白话
宣王问：“能听你说说其中的道理吗？”
英译
King Xuan asked, “Could you please tell me the truth?”
原文
曰：“邹人与楚人战，则王以为孰胜？”
白话
孟子说：“邹国跟楚国打仗，大王认为谁会获胜？”
英译
Mencius said, “Zou State fights against Chu State. Your Majesty, who do you think will win?”
原文
曰：“楚人胜。”
白话
宣王说：“楚国胜。”
英译
King Xuan said, “Chu will win.”
原文
曰：“然则小固不可以敌大，寡固不可以敌众，弱固不可以敌强。海内之地方千里者九，齐集有其一。以一服八，何以异于邹敌楚哉？盍亦反其本矣⑧。今王发政施仁，使天下仕者皆欲立于王之朝，耕者皆欲耕于王之野，商贾皆欲藏于王之市，行旅皆欲出于王之途，天下之欲疾其君者皆欲赴愬于王。其若是，孰能御之？”
白话
孟子说：“是这样，小的本不可同大的作对，人少的本不可同人多的作对，软弱的本不可同强大的作对。天下千里见方的地方有九块，齐国全部国土加在一起，占一块。靠一块去征服八块，这和邹国与楚国打仗有什么不同呢？大王何不回到根本问题上来呢？如果现在大王发布政令、施行仁政，使得天下做官的人都想到大王的朝廷里任职，农夫都想到大王的田野里耕作，商人都想到大王的市场上做生意，旅客都想从大王的道路上来往，各国痛恨自己国君的人都想来向您诉苦。果真这样，谁能阻挡大王称王天下呢？”
英译
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，不能进于是矣。愿夫子辅吾志，明以教我。我虽不敏，请尝试之。”
白话
宣王说：“我头脑迷糊，不能进到这一步了。希望先生辅佐我实现大志，明白地教导我。我虽然迟钝，那也请让我试一试吧。”
英译
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：“无恒产而有恒心者，惟士为能。若民，则无恒产，因无恒心。苟无恒心，放辟邪侈，无不为已。及陷于罪，然后从而刑之，是罔民也。焉有仁人在位罔民而可为也？是故明君制民之产，必使仰足以事父母，俯足以畜妻子，乐岁终身饱，凶年免于死亡。然后驱而之善，故民之从之也轻。
白话
孟子说：“没有固定的资产，却有固定的思想，只有士人才能做到。至于平民百姓，没有固定的资产，因而也就没有就没有固定的思想。如果没有固定的思想，就会放任自流，胡作非为，没有什么不干的。等到犯了罪，然后才用刑法处置他们，这就蒙蔽百姓。哪里有仁人做君主却可以用这种方法坑害百姓的呢？因此贤明的君主对百姓资产设定的限量，一定要使他对上足能奉养父母，对下足能抚养妻儿，好年成终年能吃饱，坏年成也不至于饿死。然后督促他们一心向善，百姓也就能轻松地服从了。
英译
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
“今也制民之产，仰不足以事父母，俯不足以畜妻子，乐岁终身苦，凶年不免于死亡。此惟救死而恐不赡，奚暇治礼义哉？
白话
“可现如今为百姓规定的资产限额，上不够奉养父母，下不够抚养妻儿，好年成依然一年到头吃苦，坏年成还免不了饿死。这样连活命恐怕都顾不上，哪有闲工夫讲究礼义呢？
英译
“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，则盍反其本矣。五亩之宅，树之以桑，五十者可以衣帛矣。鸡豚狗彘之畜，无失其时，七十者可以食肉矣。百亩之田，勿夺其时，八口之家可以无饥矣。谨庠序之教，申之以孝悌之义，颁白者不负戴于道路矣。老者衣帛食肉，黎民不饥不寒，然而不王者，未之有也。”
白话
“大王想施行仁政，那何不返回到根本上来呢？五亩大的宅院，周围多种桑树，五十岁的人就可以有丝袄穿。鸡、猪和狗之类家畜，不错过繁殖期，七十岁的人就可以有肉吃。一百亩的田地，不要与种田人争夺农时，几口人的家庭就可以不挨饿。谨慎地抓好学校教育，向学生灌输孝顺父母、敬爱兄弟的道理，白发老人就不必肩扛头顶着东西赶路了。七十岁的人穿上丝袄，吃上肉，百姓不挨饿受冻，做到这样却不能称王的，还从来没有过。
英译
“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
庄暴见孟子，曰：“暴见于王，王语暴以好乐，暴未有以对也。”曰：“好乐何如？”
白话
庄暴拜见孟子说：“我被齐王召见，齐王告诉我他喜好音乐，我无话可答。”庄暴问：“喜好音乐怎么样？”
英译
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：“王之好乐甚，则齐国其庶几乎！”
白话
孟子说：“齐王爱好音乐，那齐国恐怕就有希望了！”
英译
Mencius said, “King of Chi is fond of music. Then Chi is hopeful!”
原文
他日，见于王曰：“王尝语庄子以好乐，有诸？”
白话
后来有一天，孟子被齐王接见，他问：“大王曾对庄暴说爱好音乐，有这回事吗？”
英译
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
王变乎色，曰：“寡人非能好先王之乐也，直好世俗之乐耳。”
白话
齐王脸色变得很不好意思，说：“我不是爱好古代先王的音乐，只是爱好世俗音乐罢了。”
英译
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：“王之好乐甚，则齐其庶几乎！今之乐由古之乐也。”
白话
孟子说：“大王非常爱好音乐，齐国恐怕就有希望了！现代音乐来源于古代音乐。”
英译
Mencius said, “Your Majesty is fond of music then Chi is hopeful, I’m afraid! Modern music comes from ancient music.”
原文
曰：“可得闻与？”
白话
齐王说：“可以把道理讲给我听听吗？”
英译
King of Chi said, “Could you please tell me the reasons?”
原文
曰：“独乐乐，与人乐乐，孰乐？”
白话
孟子问：“一个人欣赏音乐的快乐，和别人一起欣赏音乐的快乐相比，哪一种更快乐？”
英译
Mencius asked, “Comparing the happiness of appreciating music alone and the happiness of appreciating music with others, which one is happier?”
原文
曰：“不若与人。”
白话
齐王说：“不如和别人一起欣赏快乐。“
英译
King of Chi said, “Not so happy as appreciating music with others.”
原文
曰：“与少乐乐，与众乐乐，孰乐？”
白话
孟子问：“同少数人一起欣赏音乐的快乐，和同很多人一起欣赏音乐的快乐相比，哪一种更快乐？”
英译
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：“不若与众。”
白话
齐王说：“不如和很多人一起欣赏快乐。”
英译
King of Chi said, “Not so happy as appreciating music with the numerous.”
原文
“臣请为王言乐。今王鼓乐于此，百姓闻王钟鼓之声，管籥之音③，举疾首蹙頞而相告曰④：‘吾王之好鼓乐，夫何使我至于此极也？父子不相见，兄弟妻子离散。’今王田猎于此，百姓闻王车马之音，见羽旄之美⑤，举疾首蹙頞而相告曰：‘吾王之好田猎，夫何使我至于此极也？父子不相见，兄弟妻子离散。’此无他，不与民同乐也。
白话
孟子说：“请让我为大王谈谈音乐。假如现在大王在这里击鼓奏乐，百姓听了大王击鼓的声音，箫笛的曲调，全都感到头疼，眉头紧皱，奔走相告：‘我们君王爱好音乐，可他为什么要使我们痛苦至极？父子不能相见，兄弟妻儿离散。’假如现在大王在这里打猎，百姓听到大王车马的声音，看到旗帜的华美，全都感到头痛，眉头紧皱，奔走相告：‘我们君王喜好打猎，那为什么要使我们痛苦至极？父子不能相见，兄弟妻儿离散。’这没有别的原因，就是不和百姓共同快乐。
英译
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
“今王鼓乐于此，百姓闻王击鼓之声，管籥之音，举欣欣然有喜色而相告曰：‘吾王庶几无疾病与，何以能鼓乐也？’今王田猎于此，百姓闻王车马之音，见羽旄之美，举欣欣然有喜色而相告曰：‘吾王庶几无疾病与，何以能田猎也？’此无他，与民同乐也。今王与百姓同乐，则王矣。”
白话
“假如现在大王在这里奏乐，百姓听到击鼓的声音，箫笛的曲调，都欢欣鼓舞，喜形于色，奔走相告：‘我们的君王大概没什么病吧，不然他怎么能击鼓奏乐呢？’假如现在大王在这里打猎，百姓听到君王车马的声音，看到旗帜的华美，都欢欣鼓舞，喜形于色，奔走相告：‘我们的君王大概没什么病吧，不然他怎么能打猎呢？’这没有别的原因，就是大王和百姓共同快乐的缘故。如果大王能和百姓共同欢乐，那就能称王于天下了。”
英译
“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
齐宣王问曰：“文王之囿方七十里①，有诸？”
白话
齐宣王问：“文王的园林有七十里见方，有这事吗？”
英译
King Xuan of Chi asked, “The garden of King Wen of Zhou was seventy square miles, is it true?”
原文
孟子对曰：“于传有之。”
白话
孟子答道：“有这样的记载。”
英译
Mencius replied, “There are really some records about it.”
原文
曰：“若是其大乎？”
白话
宣王问：“真有这么大吗？”
英译
King Xuan asked, “Was it really so big?”
原文
曰：“民犹以为小也。”
白话
孟子说：“那百姓还认为小呢。”
英译
Mencius said, “Common people still think it was too small.”
原文
曰：“寡人之囿方四十里，民犹以为大，何也？”
白话
宣王说：“我的园林四十里见方，百姓还认为大，为什么呢？”
英译
King Xuan said, “Mine is only forty square miles, but common people still think it is too big. Why?”
原文
曰：“文王之囿方七十里，刍荛者往焉，雉兔者往焉，与民同之，民以为小，不亦宜乎？臣始至于境，问国之大禁，然后敢入。臣闻郊关之内有囿方四十里，杀其麋鹿者如杀人之罪；则是方四十里为阱于国中，民以为大，不亦宜乎？”
白话
孟子说：“文王的园林七十里见方，割草打柴的人可以去，捕鸟猎兔的人可以去，那是与百姓共同享用的，百姓认为太小，不也是很恰当吗？我初到齐国边境时，问清齐国重大的禁令，然后才敢入境。我听说国都郊区内有个园林四十里见方，杀了那里的麋鹿，就如同犯了杀人罪；这就像是在国内设下一个四十里见方的陷阱，百姓认为太大，不也是恰当的吗？”
英译
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
齐宣王问曰：“交邻国有道乎？”
白话
齐宣王问道：“同邻国交往有原则吗？”
英译
King Xuan of Chi asked, “Are there any principles for dealing with neighboring countries?”
原文
孟子对曰：“有。惟仁者为能以大事小，是故汤事葛①，文王事混夷②。惟智者为能以小事大，故大王事獯鬻③，勾践事吴④。以大事小者，乐天者也；以小事大者，畏天者也。乐天者保天下，畏天者保其国。《诗》云：‘畏天之威，于时保之。’”⑤
白话
孟子答道：“有。不过只是仁人能以大国的姿态侍奉小国，所以商汤曾侍奉葛国，文王曾侍奉混夷。只是聪明的人能以小国的姿态侍奉大国，所以周太王曾侍奉獯鬻，勾践曾侍奉吴国。能以大国姿态侍奉小国的，是乐于听从天命的人；能以小国姿态侍奉大国的，是畏惧天命的人。乐于听从天命的能安定天下，畏惧天命的能保住他的国家。《诗经》说：‘畏惧上天的威严，才能得到安定。’”
英译
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。”
白话
宣王说：“这话讲得太好了！可我有个缺陷，我喜欢勇武。”
英译
King of Xuan said, “What you said is wonderful! But I have a shortcoming, namely, I love braveness. ”
原文
对曰：“王请无好小勇。夫抚剑疾视曰：‘彼恶敢当我哉！’此匹夫之勇，敌一人者也。王请大之！《诗》云：‘王赫斯怒，爰整其旅，以遏徂莒⑥，以笃周祜，以对于天下。’⑦此文王之勇也。文王一怒而安天下之民。《书》曰：‘天降下民，作之君，作之师，惟曰其助上帝宠之，四方有罪无罪惟我在，天下曷敢有越厥志？’⑧一人衡行于天下⑨，武王耻之。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。”
白话
孟子答道：“大王请别喜欢小勇。按着剑、瞪着眼说：‘他哪敢抵挡我呀！’这是平常人的小勇，只能对付一个人呢。大王请把它扩大！《诗经》说：‘文王勃然大怒，于是整军派兵，以便抵挡侵犯莒国的敌人，加强周朝的威福，以此面对天下的期望。’这就是文王的勇武。文王一怒之下安定了天下百姓。《尚书》说：‘上天降生万民，作他们的君主，作他们的师长，要他们协助上天爱护百姓，无论天下人犯罪还是不犯罪，都有我在呢，天底下有谁敢超越自己的本分？’哪怕只有一个人横行天下，武王都感觉到耻辱。这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。如果现在大王也一怒就能安定天下百姓，那百姓还只怕大王不喜欢勇武呢！”
英译
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
齐宣王见孟子于雪宫。王曰：“贤者亦有此乐乎？”
白话
齐宣王在雪宫接见孟子。宣王问道：“贤人也有这种快乐吗？”
英译
King Xuan gave an interview to Mencius in Snow Palace, saying, “Sagacious men also enjoy this sort of pleasure?”
原文
孟子对曰：“有。人不得，则非其上矣。不得而非其上者，非也；为民上而不与民同乐者，亦非也。乐民之乐者，民亦乐其乐；忧民之忧者，民亦忧其忧。乐以天下，忧以天下，然而不王者，未之有也。
白话
孟子答道：“有。人们得不到这种快乐，就责备他们的君主了。得不到就责备他们的君主，是不好的；作为百姓的君主却不与百姓同乐，也是不好的。把百姓的快乐当作自己快乐的人，百姓也才会把他的快乐当作自己的快乐；把百姓的忧患当作自己忧患的人，百姓也就会把他的忧患当作自己的忧患。同天下人一起乐，同天下人一起忧，这样还不能称王天下的人，是从来不会有的。
英译
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
“昔者齐景公问于晏子曰②：‘吾欲观于转附、朝儛③，遵海而南，放于琅邪④；吾何修而可以比于先王观也？’晏子对曰：‘善哉问也！天子适诸侯曰巡狩。巡狩者，巡所守也。诸侯朝于天子曰述职。述职者，述所职也。无非事者。春省耕而补不足，秋省敛而助不给。夏谚曰：“吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度。”今也不然，师行而粮食，饥者弗食，劳者弗息。睊睊胥谗，民乃作慝⑤。方命虐民，饮食若流；流连荒亡，为诸侯忧。从流下而忘反谓之流，从流上而忘反谓之连，从兽无厌谓之荒，乐酒无厌谓之亡。先王无流连之乐、荒亡之行。惟君所行也。’
白话
“从前齐景公问晏子：‘我想出游转附、朝儛两座山，然后沿海往南，一直到琅邪；我怎样修养才能与先王的巡游相比呢？’晏子答道：‘问得好啊！天子到诸侯那里去叫巡狩。所谓巡狩，就是巡视诸侯所守的疆土。诸侯去朝见天子叫述职。所谓述职，就是汇报履行职守的情况。都不是无事外出的。春天视察农耕情况，补助种子、耕力不足的人；秋天视察收获情况，救济歉收的人。夏代有民谚说：‘我王不出巡，我们怎能得到休息？我王不视察，我们哪会得到补助？巡游视察，已经成为诸侯的榜样。’可现在却不这样，出巡时兴师动众，征集粮食，使饥饿的人没有饭吃，劳累的人得不到休息。天下人怒目而视，怨声载道，百姓就会兴风作浪。这种巡游背逆天意，祸害百姓，吃喝浪费如同流水；流连荒亡，已成为诸侯的忧患。从上游顺流玩到下游，乐而忘返，这叫流；从下游逆水玩到上游，乐而忘返，这叫连；打猎不知尽兴，这叫荒；喝酒不知满足，这叫亡。先王既没有流连的享乐，也没有荒亡的行径。如今就只看您怎么做了。’
英译
“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
“景公悦，大戒于国，出舍于郊。于是始兴发补不足。召大师曰：“为我作君臣相说之乐！’盖《徵招》、《角招》是也⑥。其诗曰：‘畜君何尤？’畜君者，好君也。”
白话
“景公非常高兴，于是就在城内做好安排，搬到郊外居住。接着就开仓救济穷人。又召来乐官，吩咐道：‘给我作一首君臣同乐的乐曲！’大概《徵招》、《角招》就是吧。其中有句歌词说：‘畜君有什么不对？’畜君就是爱护君主啊。”
英译
“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
齐宣王问曰：“人皆谓我毁明堂，毁诸？已乎？”
白话
齐宣王问道：“人家都建议我拆毁明堂，拆毁它呢? 还是保留它呢？”
英译
King Xuan of Chi asked, “People suggest that I demolish Ming Hall. Demolish it or keep it?”
原文
孟子对曰：“夫明堂者，王者之堂也。王欲行王政，则勿毁之矣。”
白话
孟子答道：“明堂是王者的殿堂。大王如果想施仁政，就不要拆毁它了。”
英译
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：“王政可得闻与？”
白话
宣王说：“仁政的道理，能说给我听听吗？”
英译
King Xuan said, “Could you please tell me something about policies of benevolence?”
原文
对曰：“昔者文王之治岐也②，耕者九一，仕者世禄，关市讥而不征，泽梁无禁，罪人不孥。老而无妻曰鳏，老而无夫曰寡，老而无子曰独，幼而无父曰孤。此四者，天下之穷民而无告者。文王发政施仁，必先斯四者。《诗》云：‘哿矣富人，哀此茕独！’”③
白话
孟子说：“从前周文王治理岐地，农民自留九成，纳税一成；做官的世代享受俸禄，关卡和市场只稽查不征税；湖泊池沼不设禁渔令；惩办罪人不牵连妻儿。年老无妻叫鳏，年老无夫叫寡，年老无子叫独，年幼无父叫孤。这四种人是天下贫穷无助的人。文王发布政令、施行仁政，必须先照顾这四种人。《诗经》说：‘富人的日子太好过啦，要怜悯孤独的人！’”
英译
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！”
白话
宣王说：“说得多好啊！”
英译
King Xuan said, “How wonderful your remarks are!”
原文
曰：“王如善之，则何为不行？”
白话
孟子说：“大王如果认为好，那为什么不照着去做呢？”
英译
Mencius said, “If Your Majesty considers them wonderful, then why don’t you do accordingly?”
原文
王曰：“寡人有疾，寡人好货。”
白话
宣王说：“我有个毛病，我贪财。”
英译
King Xuan said, “I have a shortcoming. I’m greedy for money.”
原文
对曰：“昔者公刘好货④，《诗》云：‘乃积乃仓，乃裹糇粮，于橐于囊⑤，思戢用光。弓矢斯张，干戈戚扬，爰方启行。’⑥故居者有积仓，行者有裹囊也，然后可以爰方启行。王如好货，与百姓同之，于王何有？”
白话
孟子说：“从前公刘爱钱财，《诗经》上说：‘仓满囤满，粮食富裕，橐满囊满，同心协力。弓箭齐备，干戈充足，整装出发。’这就是说，留守的人粮食有积蓄，出发的人干粮带足，然后才能启程远行。大王如果爱财，能和百姓共同享分享，大王还有什么困难呢？”
英译
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。”
白话
宣王说：“我还有个毛病，我好色。”
英译
King Xuan said, “I have another shortcoming. I’m greedy for sex.”
原文
对曰：“昔者大王好色，爱厥妃。《诗》云：‘古公亶父，来朝走马，率西水浒，至于岐下，爰及姜女，聿来胥宇。’当是时也，内无怨女，外无旷夫。王如好色，与百姓同之，于王何有？”
白话
孟子说：“从前太王就好色，宠爱他的妃子。《诗经》上说：‘古公亶父，清晨骑马奔驰，沿着西边水滨，来到岐山脚下，带着宠妃姜氏女，勘察可建宫室的地方。’那时，家里没有嫁不出的女子，家外没有打光棍的男子。大王如果好色，也让百姓都有配偶吧，这样实行仁政还会有什么困难呢？”
英译
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
孟子谓齐宣王曰：“王之臣有托其妻子于其友而之楚游者，比其反也，则冻馁其妻子，则如之何？”
白话
孟子对齐宣王说：“假如大王有个臣子，把妻儿托付给朋友照顾，而后到楚国去游历，等他返回时，妻儿则在受冻挨饿，对这样的朋友该怎么办？”
英译
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：“弃之。”
白话
宣王说：“抛弃他！”
英译
King Xuan said, “Desert him!”
原文
曰：“士师不能治士，则如之何？”
白话
孟子说：“当官的管教不了当兵的，该怎么办？”
英译
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。”
白话
宣王说：“罢免他。”
英译
King Xuan said, “Dismiss him.”
原文
曰：“四境之内不治，则如之何？”
白话
孟子说：“国家治理不好，怎么办？”
英译
Mencius said, “If a country cannot be well governed, what should be done?”
原文
王顾左右而言他。
白话
宣王扭头去看左右的人，说起别的事来。
英译
Turning around and looking at people on both sides, King Xuan said something else.
7.
原文
孟子见齐宣王，曰：“所谓故国者，非谓有乔木之谓也，有世臣之谓也。王无亲臣矣，昔者所进，今日不知其亡也。”
白话
孟子谒见齐宣王，说：“所说的故国，不是指国中要有大树，而是指要有世代为臣的人。现在大王没有亲近的臣子了，过去亲近的臣子，现在都不知跑到哪里去了。”
英译
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：“吾何以识其不才而舍之？”
白话
宣王说：“我怎么识别那些无能的人而罢免他们呢？”
英译
King Xuan said, “How can I tell the incompetent people and recall them?”
原文
曰：“国君进贤，如不得已，将使卑逾尊，疏逾戚，可不慎与？左右皆曰贤，未可也；诸大夫皆曰贤，未可也；国人皆曰贤，然后察之，见贤焉，然后用之。左右皆曰不可，勿听；诸大夫皆曰不可，勿听；国人皆曰不可，然后察之，见不可焉，然后去之。左右皆曰可杀，勿听；诸大夫皆曰可杀，勿听；国人皆曰可杀，然后察之，见可杀焉，然后杀之。故曰国人杀之也。如此，然后可以为民父母。”
白话
孟子说：“国君任用贤才，如果不得已，就会使地位低的超过地位高的，关系远的超过关系近的，这能不慎重吗？对于一个人，左右侍臣都说他好，还不算数；大夫们都说他好，也不算数；全国人都说他好，这才去考察他，见他确实有才，这才任用他。左右侍臣都说不行，不要相信；大夫们都说不行，也不要相信；全国人都说不行，这才考察他，见他确实不行，这才罢免他。左右侍臣都说可杀，不要相信；大夫们都说可杀，也不要相信；全国人都说可杀，这才考察他，见他确实可杀，这才杀他。因此说，是全国人杀掉他的。这样，才可以算是百姓的父母。”
英译
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
齐宣王问曰：“汤放桀①，武王伐纣②，有诸？”
白话
齐宣王问道：“商汤流放夏桀，武王讨伐商纣，有这些事吗？”
英译
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
子对曰：“于传有之。”
白话
孟子回答道：“文献有这样的记载。”
英译
Mencius replied, “There are really records about this in historical documents.”
原文
曰：“臣弑其君，可乎？”
白话
宣王问：“臣子杀他的君主，可以吗？”
英译
King Xuan asked, “Ministers kill their king. Is it allowed?”
原文
曰：“贼仁者谓之贼，贼义者谓之残；残贼之人谓之一夫。闻诛一夫纣矣，未闻弑君也。”
白话
孟子说：“败坏仁的人叫贼，败坏义的人叫残；残、贼这样的人叫独夫。我只听说杀了独夫纣罢了，没听说臣杀君啊。”
英译
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
孟子见齐宣王，曰：“为巨室，则必使工师求大木①。工师得大木，则王喜，以为能胜其任也。匠人斫而小之，则王怒，以为不胜其任矣。夫人幼而学之，壮而欲行之，王曰：‘姑舍女所学而从我’，则何如？今有璞玉于此②，虽万镒③，必使玉人雕琢之。至于治国家，则曰：‘姑舍女所学而从我’，则何以异于教玉人雕琢玉哉？”
白话
孟子谒见齐宣王，说：“建造大房子，就一定要叫工师寻找大木料。工师找到大木料，大王就高兴，认为工师称职。木匠砍削木料，把木料砍小，大王就发怒，认为木匠不称职。一个人小时候学到一种本领，长大想运用它，大王却说：‘暂且放弃你所学的本领来听我的’，那样行吗？设想现在有块璞玉在这里，虽然价值万金，也必定要叫玉人来雕琢。至于治理国家，却说：‘暂且放弃你所学的本领来听我的’，那这和非要玉匠雕琢玉石有什么不同呢？”
英译
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
齐人伐燕，胜之。宣王问曰：“或谓寡人勿取，或谓寡人取之。以万乘之国伐万乘之国，五旬而举之，人力不至于此。不取，必有天殃。取之，何如？”
白话
齐国攻打燕国，并且战胜了燕国。齐宣王问道：“有人说我不应该吞并燕国，有人说我应该吞并燕国。以一个拥有万辆兵车的国家去攻打另一个拥有万辆兵车的国家，五十天就一举攻下，光凭人力不至于如此。不吞并它，上天必定降灾。吞并它，又该怎么样？”
英译
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
孟子对曰：“取之而燕民悦，则取之。古之人有行之者，武王是也。取之而燕民不悦，则勿取。古之人有行之者，文王是也①。以万乘之国伐万乘之国，箪食壶浆以迎王师②，岂有他哉？避水火也。如水益深，如火益热，亦运而已矣。”
白话
孟子回答说：“吞并它，燕国民众高兴，那就吞并。古代人就有这么做的，武王就是。吞并它，燕国民众不高兴，那就别吞并。古代人也有这么做的，文王就是。以拥有万辆兵车的国家去攻打另一个拥有万辆兵车的国家，民众带着酒食欢迎大王的军队，哪里有别的要求？只是想避开水深火热的环境罢了。如果水更深，火更热，百姓命运就完了。”
英译
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
齐人伐燕，取之。诸侯将谋救燕。宣王曰：“诸侯多谋伐寡人者，何以待之？”
白话
齐国讨伐燕国，攻下了燕国。别的诸侯国合谋去救燕国。宣王说：“诸侯大多都谋划来攻打我，怎么对付他们？”
英译
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
孟子对曰：“臣闻七十里为政于天下者，汤是也。未闻以千里畏人者也。《书》曰：‘汤一征，自葛始。’天下信之，东面而征，西夷怨，南面而征，北狄怨，曰：‘奚为后我？’民望之，若大旱之望云霓也。归市者不止，耕者不变，诛其君而吊其民，若时雨降，民大悦。《书》曰：‘溪我后，后来其苏。’今燕虐其民，王往而征之，民以为将拯己于水火之中也，箪食壶浆以迎王师。若杀其父兄，系累其子弟，毁其宗庙，迁其重器，如之何其可也？天下固畏齐之强也，今又倍地而不行仁政，是动天下之兵也．王速出令，反其旄倪，止其重器，谋于燕众，置君而后去之，则犹可及止也。”
白话
孟子回答道：“我听说凭七十里见方的一大块地方就统一了天下的，商汤就是这样。没有听说凭着千里见方的一大块地方还怕别人的。《尚书》说：‘商汤的征伐，从葛开始。’天下的人都信任商汤，他向东征伐，西边的民族就埋怨，向南征伐，北边的民族就埋怨，他们说：‘为什么后征伐我们呢？’民众盼望他，就像大旱时盼望乌云虹霓一样。汤军所到之处，赶集人不停止生意，种田人不改变农事。杀掉那里的暴君，慰问那里的百姓，好像及时雨从天而降，百姓欢欣鼓舞。《尚书》还说：‘等待我们的君王，君王到来后我们就能得到新生。’现在，燕国虐待自己的百姓，大王去征伐它，百姓都以为会把他们从水深火热中拯救出来，所以用竹筐盛了饭，瓦壶装了酒，迎接大王的军队。如果您杀戮他们的父兄，囚禁他们的子弟，毁坏他们的宗庙，搬走他们国家的宝器，那怎么行呢？天下本来就畏忌齐国的强大，现在齐国扩大了一倍的土地却不施行仁政，这就使天下诸侯都要出兵攻打您了。大王您赶快下令，放回燕国老老小小的俘虏，停止搬运燕国的宝器，再和燕国的各界 人士商议，为他们选立一位国君，然后从燕国撤回齐国的军队。这样做，还来得及制止各国出兵。”
英译
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
邹与鲁哄①。穆公问曰：“吾有司死者三十三人，而民莫之死也。诛之，则不可胜诛；不诛，则疾视其长上之死而不救，如之何则可也？”
白话
邹国与鲁国交战。邹穆公问：“我的官员死了三十三名，可是百姓没有一个肯为长官效死的。杀他们，又杀不绝；不杀，又恨他们对长官见死不救，怎么办才好呢？”
英译
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
孟子对曰：“凶年饥岁，君之民老弱转乎沟壑、壮者散而之四方者，几千人矣②，而君之仓廪实，府库充，有司莫以告，是上慢而残下也。曾子曰③：‘戒之戒之！出乎尔者，反乎尔者也。’夫民今而后得反之也。君无尤焉。君行仁政，斯民亲其上，死其长矣。”
白话
孟子回答道：“饥荒年月，您的百姓，年老体弱的辗转饿死在荒山沟里，壮年人逃往四方，几乎上千人，可您的粮仓满满的，国库足足的，官员们没有一个向您报告实情，这就是怠慢国君，残害百姓啊。曾子说过：‘警惕啊，警惕啊！你做出的事，后果会反加到你头上。’百姓从今后就可以反过来这样对待他们的长官了。您不要责怪他们了。您能施仁政，百姓自然会亲近自己的长官，愿为他们而死了。”
英译
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
滕文公问曰：“滕，小国也，间于齐、楚。事齐乎？事楚乎？”
白话
滕文公问道：“滕是个小国，夹在齐、楚两国之间，侍奉齐国呢？还是侍奉楚国呢？”
英译
Wengong Teng asked, “Teng is a small country located between Chi and Chu. We should serve Chi or Chu?”
原文
孟子对曰：“是谋非吾所能及也。无已，则有一焉：凿斯池也，筑斯城也，与民守之，效死而民弗去，则是可为也。”
白话
孟子回答道：“这种谋划不是我所能做的。如果不得已非要我说，那就只有一个办法：挖护城河，筑护城墙，与百姓共同守卫，百姓宁死不逃，这就可以了。”
英译
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
滕文公问曰：“齐人将筑薛①，吾甚恐，如之何则可？”
白话
滕文公问道：“齐国要修筑薛城，我很害怕，怎么办才好呢？”
英译
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
孟子对曰：“昔者大王居邠②，狄人侵之③。去之岐山之下居焉④。非择而取之，不得已也。苟为善，后世子孙必有王者矣。君子创业垂统，为可继也。若夫成功，则天也。君如彼何哉？强为善而已矣。”
白话
孟子回答道：“从前太王居住在邠，狄人入侵那里，他就离开那里迁到岐山下居住。他不是愿意选择那里去居住，只是迫不得已罢了。作为一位君主如果能施行善政，后世子孙中必有能称王天下的。君子创业传世，是为了可以继续下去。至于成功与否，那就取决于天意啦。您怎样应对齐国呢？只有强力推行善政罢了。”
英译
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
滕文公问曰：“滕，小国也，竭力以事大国，则不得免焉，如之何则可？”
白话
滕文公问道：“滕是小国，竭力侍奉大国，却不能免除威胁，怎么办才好呢？”
英译
Wengong Teng asked, “Teng is a small country. We serve big countries but we still cannot avoid threats. What can I do?”
原文
孟子对曰：“昔者大王居邠，狄人侵之。事之以皮币，不得免焉；事之以犬马，不得免焉；事之以珠玉，不得免焉。乃属其耆老而告之曰：‘狄人之所欲者，吾土地也。吾闻之也，君子不以其所以养人者害人。二三子何患乎无君？我将去之。’去邠，逾梁山，邑于岐山之下居焉。邠人曰：‘仁人也，不可失也。’从之者如归市。
白话
孟子回答道：“从前，太王居住在邠地，狄人入侵那里。太王拿皮裘丝绸送给狄人，不能免遭威胁；拿好狗良马送给狄人，不能免遭威胁；拿珠宝玉器送给狄人，还是不能免遭威胁。于是召集邠地父老，对他们说：‘狄人想要的是我们的土地。我听说过这样的话：君子不用养活人的东西害人。诸位何必担心没有君主？我要离开这里了。’于是他离开邠地，越过梁山，在岐山下定居下来。邠地人说：‘真是个仁人哪，不能失去他呀。’追随他的人，多得像赶集市的一样。
英译
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，非身之所能为也，效死勿去。’
白话
“有人说：‘土地必须世世代代加以守护，如何对待它不能自作主张，宁死也不能离开它。’
英译
“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
“君请择于斯二者。”
白话
“请您在这两种办法中选择吧。”
英译
“Please make a choice between these two.”
16.
原文
鲁平公将出，嬖人臧仓者请曰：“他日君出，则必命有司所之。今乘舆已驾矣，有司未知所之，敢请。”
白话
鲁平公要外出，他宠幸的近臣臧仓来请示说：“往日您外出，必定会把要去的地方告诉相关官员。现在车马都已备好，可官员还不知您要去哪儿，这才冒昧来请示。”
英译
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：“将见孟子。”
白话
鲁平公说：“要去见孟子。”
英译
Pinggong Lu said, “I’m going to see Mencius.”
原文
曰：“何哉，君所为轻身以先于匹夫者？以为贤乎？礼义由贤者出，而孟子之后丧逾前丧。君无见焉！”
白话
臧仓说：“您屈尊去见一个普通人，这是为什么呢？是认为他是贤人吗？符合礼义的事都是贤人做出来的，可是孟子为母亲办丧事，超过了先前为父亲办丧事。您还是别去见他啦！”
英译
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：“诺。”
白话
鲁平公说：“好吧。”
英译
Pinggong Lu said, “All right.”
原文
乐正子入见，曰：“君奚为不见孟轲也？”
白话
乐正子入朝见鲁平公，问道：“您为什么不去见见孟轲呢？”
英译
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：‘孟子之后丧逾前丧’，是以不往见也。”
白话
鲁平公说：“有人告诉我说：‘孟子为母亲办丧事的隆重程度超过了为父亲办丧事’，所以我不去见他。”
英译
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，君所谓逾者？前以士，后以大夫；前以三鼎，而后以五鼎与？”
白话
乐正子说：“您所说的超过是指什么呢？是指先前为父亲办丧事用士礼，后来为母亲办丧事用大夫之礼；先前办丧事用三个鼎，后来用五个鼎吗？”
英译
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，谓棺椁衣衾之美也。”
白话
鲁平公说：“不是，是指棺椁衣物的华美。”
英译
Pinggong Lu said, “No. What I mean is the beauty of inner and outer coffins and clothing.”
原文
曰：“非所谓逾也，贫富不同也。”
白话
乐正子说：“这不叫超过，是因为前后贫富不同罢了。”
英译
Lezheng Tzu said, “This can not be called surpass. It is only because of the difference between poor and rich.”
原文
乐正子见孟子，曰：“克告于君，君为来见也。嬖人有臧仓者阻君，君是以不果来也。”
白话
乐正子去见孟子，说：“我告诉过国君，他打算来见您，可宠臣中有个叫臧仓的阻止他，所以国君最终没有来呀。”
英译
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。吾之不遇鲁侯，天也。臧氏之子焉能使予不遇哉？”
白话
孟子说：“（道，）行得通，有某种力量促使它；行不通，有某种力量阻挠它。是否行得通，不是人力所能决定的。我不能被鲁君信用，是天意啊。姓臧的小子怎能使我不被鲁君信用呢？”
英译
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?”
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