King Hui of Liang, Part Two
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？」
Zhuang Bao came to see Mencius and said: "I was received by the King, and the King told me that he is fond of music, and I had no reply." He also said: "How about being fond of music?"
孟子曰：「王之好樂甚，則齊國其庶幾乎！」
Mencius said: "If the King is fond of music to the extreme, then Qi is nearly well governed!"
他日，見於王曰：「王嘗語莊子以好樂，有諸？」王變乎色，曰：「寡人非能好先王之樂也，直好世俗之樂耳。」
On another day, Mencius was received by King Xuan and said: "Your Majesty once told Zhuang Zi that you are fond of music; is that so?" King Xuan changed color and said: "I am not able to enjoy the music of the former kings, but only like the music of the common world."
曰：「王之好樂甚，則齊其庶幾乎！今之樂猶古之樂也。」曰：「可得聞與？」
Mencius said: "If Your Majesty is fond of music to the extreme, then Qi is nearly well governed! Today's music is like the music of ancient times." King Xuan said: "May I hear about that?"
曰：「獨樂樂，與人樂樂，孰樂？」曰：「不若與人。」
Mencius said: "Which is more delightful: enjoying music alone, or enjoying music with others?" King Xuan said: "Better with others."
曰：「與少樂樂，與眾樂樂，孰樂？」曰：「不若與眾。」
Mencius said: "Which is more delightful: enjoying music with a few, or enjoying music with the many?" King Xuan said: "Better with the many."
「臣請為王言樂：今王鼓樂於此，百姓聞王鐘鼓之聲，管籥之音，舉疾首蹙頞而相告曰：『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，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。」
(Mencius continued:) "Let me speak to Your Majesty about music: Now if Your Majesty plays music here, and the common people hear the sound of Your Majesty's bells and drums and the notes of pipes and flutes, they all have headaches and knit their brows and tell each other: 'Our king is fond of music; why does he bring us to such an extreme? Fathers and sons cannot see each other, and brothers, wives and children are scattered.' Now if Your Majesty hunts here, and the common people hear the sound of Your Majesty's carriages and horses and see the beauty of the feather banners, they all have headaches and knit their brows and tell each other: 'Our king is fond of hunting; why does he bring us to such an extreme? Fathers and sons cannot see each other, and brothers, wives and children are scattered.' There is no other reason: it is that he does not share his joy with the people."
「今王鼓樂於此，百姓聞王鐘鼓之聲，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。」
(Mencius continued:) "Now if Your Majesty plays music here, and the common people hear the sound of Your Majesty's bells and drums and the notes of pipes and flutes, they are all delighted and look pleased and tell each other: 'Our king is probably free of illness, or how could he be playing music?' Now if Your Majesty hunts here, and the common people hear the sound of Your Majesty's carriages and horses and see the beauty of the feather banners, they are all delighted and look pleased and tell each other: 'Our king is probably free of illness, or how could he be hunting?' There is no other reason: it is that he shares his joy with the people. Now if Your Majesty shares joy with the common people, you can become king."
齊宣王問曰：「文王之囿方七十里，有諸？」
King Xuan of Qi asked: "King Wen's park was seventy li square; is that so?"
孟子對曰：「於傳有之。」
Mencius replied: "It is so recorded in the traditions."
曰：「若是其大乎？」
King Xuan said: "Was it as large as that?"
曰：「民猶以為小也。」
Mencius said: "The people still thought it small."
曰：「寡人之囿方四十里，民猶以為大，何也？」
King Xuan said: "My park is forty li square, and the people still think it large; why?"
曰：「文王之囿方七十里，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里，殺其麋鹿者如殺人之罪。則是方四十里，為阱於國中。民以為大，不亦宜乎？」
Mencius said: "King Wen's park was seventy li square, and those who cut grass and gathered firewood went there, and those who hunted pheasants and hares went there; he shared it with the people. Is it not right that the people thought it small? When I first arrived at the border, I asked what the state's great prohibitions were before I dared to enter. I heard that within the outskirts and gates there is a park forty li square, and that killing a deer in it is treated like the crime of killing a man. That is a trap forty li square in the middle of the state. Is it not right that the people think it large?"
齊宣王問曰：「交鄰國有道乎？」
King Xuan of Qi asked: "Is there a Way in dealing with neighboring states?"
孟子對曰：「有。惟仁者為能以大事小，是故湯事葛，文王事昆夷；惟智者為能以小事大，故大王事獯鬻，句踐事吳。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》云：『畏天之威，於時保之。』」
Mencius replied: "There is. Only the benevolent can serve a small state with a large one; so Tang served Ge, and King Wen served the Kunyi. Only the wise can serve a large state with a small one; so Taiwang (the Great King, that is, Gugong Danfu) served the Xunyu, and Goujian served Wu. One who serves the small with the large delights in Heaven; one who serves the large with the small fears Heaven. One who delights in Heaven brings peace to the world, and one who fears Heaven preserves his own state. The Book of Songs, in the 'Wo Jiang' of the Hymns of Zhou, says: 'Fearing the awe of Heaven, thus he preserves it.'"
王曰：「大哉言矣！寡人有疾，寡人好勇。」
King Xuan said: "What big words! I have a fault: I am fond of courage."
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》云：『王赫斯怒，爰整其旅，以遏徂莒，以篤周祜，以對於天下。』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，天下曷敢有越厥志？』一人衡行於天下，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。」
Mencius replied: "I beg Your Majesty not to be fond of petty courage. To grip one's sword and glare, saying 'How dare he oppose me!' is the courage of a common man, which can only match a single opponent. I beg Your Majesty to enlarge it! The Book of Songs, in the 'Huang Yi' of the Greater Odes, says: 'The King flared with anger, and so drew up his army, to check the Ju who were advancing, to strengthen the blessings of Zhou, and to answer the world.' This was King Wen's courage. With one burst of anger, King Wen brought peace to the people of the world. The Book of Documents says: 'Heaven sent down the people below, set up rulers for them and set up teachers. They only help the Lord on High and show favor to the four quarters. Whether guilty or innocent, it is I who am here; who under heaven dares to overstep his purpose?' There was one man running wild in the world, and King Wu was ashamed of it. This was King Wu's courage. King Wu also, with one burst of anger, brought peace to the people of the world. If Your Majesty too, with one burst of anger, brought peace to the people of the world, the people would only fear that Your Majesty is not fond of courage."
齊宣王見孟子於雪宮。王曰：「賢者亦有此樂乎？」
King Xuan of Qi received Mencius at the Snow Palace. King Xuan said: "Do worthy men also have this kind of joy?"
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。
Mencius replied: "They do. If people cannot get it, they will criticize their superiors. For those who cannot get it to criticize their superiors is wrong; but for those who are above the people not to share their joy with the people is also wrong. One who takes the people's joy as his joy will have the people take his joy as their joy; one who takes the people's worry as his worry will have the people take his worry as their worry. To enjoy with the world and to worry with the world, and yet not become king, has never happened.
「昔者齊景公問於晏子曰：『吾欲觀於轉附、朝儛，遵海而南，放於琅邪。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，飢者弗食，勞者弗息。睊睊胥讒，民乃作慝。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。』景公說，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。其詩曰：『畜君何尤？』畜君者，好君也。」
(Mencius continued:) "In the past Duke Jing of Qi asked Yan Zi: 'I wish to go and see Zhuanfu and Chaowu, and follow the coast south as far as Langye. How should I conduct myself to be a match for the former kings' tours?' Yan Zi replied: 'A fine question! When the Son of Heaven goes to the lords, it is called a tour of inspection, meaning an inspection of the places he guards; when the lords come to court the Son of Heaven, it is called reporting on duty, meaning reporting what they are in charge of. There is none that is not for business. In spring he inspects the plowing and supplements what is lacking; in autumn he inspects the harvest and helps those who have not enough. A proverb of the Xia says: "If our king does not tour, how shall I rest? If our king does not take pleasure, how shall I be helped? One tour and one pleasure are the standard for the lords." Now it is not so: when the army goes out, it demands provisions, the hungry cannot eat and the weary cannot rest. They look askance at each other and slander each other, and the people then turn to evil. They defy the command and oppress the people, and drink and eat like water flowing. Lingering and wandering, wild and lost, become a trouble to the lords. Going downstream and forgetting to return is called flowing, going upstream and forgetting to return is called lingering, chasing beasts without satisfaction is called wildness, and indulging in wine without satisfaction is called loss. The former kings had no joy of lingering and flowing and no conduct of wildness and loss. It depends on how you act, my lord.' Duke Jing was pleased, made great preparations in the state, and went out to stay in the outskirts. Then he began to open the granaries and distribute grain, supplementing those who had not enough. He summoned the Grand Music Master and said: 'Make for me music of ruler and ministers delighting in each other!' This was probably the Zhi-zhao and Jue-zhao. Its verse says: 'What fault is there in nurturing the ruler?' To nurture the ruler is to love the ruler."
齊宣王問曰：「人皆謂我毀明堂。毀諸？已乎？」
King Xuan of Qi asked: "People all urge me to tear down the Bright Hall. Shall I tear it down or not?"
孟子對曰：「夫明堂者，王者之堂也。王欲行王政，則勿毀之矣。」
Mencius replied: "The Bright Hall is a hall of a true king. If Your Majesty wishes to practice kingly government, do not tear it down."
王曰：「王政可得聞與？」
King Xuan said: "May I hear about kingly government?"
對曰：「昔者文王之治岐也，耕者九一，仕者世祿，關市譏而不徵，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》云：『哿矣富人，哀此煢獨。』」
Mencius replied: "In the past, when King Wen governed Qi, farmers paid one part in nine, officials received hereditary stipends, passes and markets were inspected but not taxed, there were no prohibitions on fish ponds and weirs, and the wives and children of criminals were not implicated. An old man without a wife is called a widower. An old woman without a husband is called a widow. An old person without children is called alone. A young child without a father is called an orphan. These four are the most destitute people under heaven, with nowhere to turn. When King Wen issued orders and practiced benevolence, he always looked after these four first. The Book of Songs, in the 'Zheng Yue' of the Lesser Odes, says: 'The rich can manage; pity these lonely ones.'"
王曰：「善哉言乎！」
King Xuan said: "Well said!"
曰：「王如善之，則何為不行？」
Mencius said: "If Your Majesty thinks it good, why not practice it?"
王曰：「寡人有疾，寡人好貨。」
King Xuan said: "I have a fault: I am fond of wealth."
對曰：「昔者公劉好貨，《詩》云：『乃積乃倉，乃裹餱糧，於橐於囊。思戢用光。弓矢斯張，干戈戚揚，爰方啟行。』故居者有積倉，行者有裹糧也，然後可以爰方啟行。王如好貨，與百姓同之，於王何有？」
Mencius replied: "In the past Gong Liu was fond of wealth. The Book of Songs, in the 'Gong Liu' of the Greater Odes, says: 'So he stored up and so he laid it in granaries, and so he wrapped dried provisions, packing them in sacks and in bags. Thinking to unite and so bring glory. Bows and arrows were drawn, shields, spears and axes were raised, and so he began his journey.' So those who stayed had granaries and those who went had packed provisions, and only then could they begin their journey. If Your Majesty is fond of wealth and shares it with the common people, what difficulty is there in becoming king?"
王曰：「寡人有疾，寡人好色。」
King Xuan said: "I have a fault: I am fond of women."
對曰：「昔者大王好色，愛厥妃。《詩》云：『古公亶甫，來朝走馬，率西水滸，至於岐下。爰及姜女，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？」
Mencius replied: "In the past King Tai was fond of women and loved his consort. The Book of Songs, in the 'Mian' of the Greater Odes, says: 'Gugong Danfu, in the early morning urged on his horses, along the western riverbank, until he reached the foot of Mount Qi. Then with Lady Jiang he came to inspect the dwelling place.' At that time there were no resentful women inside and no unmarried men outside. If Your Majesty is fond of women and shares it with the common people, what difficulty is there in becoming king?"
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？」
Mencius said to King Xuan of Qi: "Suppose one of Your Majesty's ministers entrusted his wife and children to a friend and went traveling to Chu; when he came back, his friend had let his wife and children freeze and starve. What should be done?"
王曰：「棄之。」
King Xuan said: "Cast him off."
曰：「士師不能治士，則如之何？」
Mencius said: "If the chief judge cannot govern his officers, what should be done?"
王曰：「已之。」
King Xuan said: "Dismiss him."
曰：「四境之內不治，則如之何？」
Mencius said: "If within the four borders there is no good government, what should be done?"
王顧左右而言他。
King Xuan looked to left and right and spoke of other things.
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。」
Mencius went to see King Xuan of Qi and said: "What is called an old state does not mean it has tall trees, but that it has ministers of many generations. Your Majesty has no trusted ministers now; those you advanced in the past, today you do not know that they have already been lost."
王曰：「吾何以識其不才而舍之？」
King Xuan said: "How could I recognize that someone has no ability and cast him off?"
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。」
Mencius said: "When a ruler advances a worthy man, it should seem a last resort, for he is about to make the lowly surpass the noble and the distant surpass the near; can he not be careful? If those at your side all say a man is worthy, that is not yet enough; if all the grandees say he is worthy, that is not yet enough; if all the people of the state say he is worthy, then investigate him; and when you see that he is truly worthy, then use him. If those at your side all say a man is not fit, do not listen; if all the grandees say he is not fit, do not listen; if all the people of the state say he is not fit, then investigate him; and when you see that he is truly not fit, then remove him. If those at your side all say a man should be put to death, do not listen; if all the grandees say he should be put to death, do not listen; if all the people of the state say he should be put to death, then investigate him; and when you see that he deserves death, then put him to death. So it is said that it was the people of the state who killed him. Only in this way can one be the parent of the people."
齊宣王問曰：「湯放桀，武王伐紂，有諸？」
King Xuan of Qi asked: "Tang banished Jie and King Wu attacked Zhou; did this happen?"
孟子對曰：「於傳有之。」
Mencius replied: "It is so recorded in the traditions."
曰：「臣弒其君可乎？」
King Xuan said: "Is it acceptable for a minister to kill his ruler?"
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，未聞弒君也。」
Mencius said: "One who injures benevolence is called a robber, one who injures righteousness is called a ruffian, and a robber and ruffian is called a mere fellow. I have heard of the execution of the fellow Zhou, but have not heard of killing a ruler."
孟子見齊宣王曰：「為巨室，則必使工師求大木。工師得大木。則王喜，以為能勝其任也。匠人斵而小之，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，雖萬鎰，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？」
Mencius went to see King Xuan of Qi and said: "If you are going to build a great house, you will surely have the master builder seek large timber. When the master builder finds large timber, Your Majesty is pleased and thinks he is up to the task. When the carpenters cut it down to make it smaller, Your Majesty is angry and thinks he is not up to the task. A man studies from his youth and wishes to put it into practice in his prime. If the King says 'For now, put aside what you have learned and follow me', what would that be like? Suppose there were an uncut piece of jade here; even if it were worth ten thousand yi, you would surely have a jade-worker carve it. But in governing a state you say 'For now, put aside what you have learned and follow me'; how is that different from teaching a jade-worker how to carve jade?"
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？」
The people of Qi attacked Yan and won. King Xuan asked: "Some urge me not to take it, and some urge me to take it. A state of ten thousand chariots attacking a state of ten thousand chariots and taking it in fifty days is beyond what human strength could do. If I do not take it, there will surely be calamity from Heaven. If I take it, what then?"
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。以萬乘之國伐萬乘之國，簞食壺漿，以迎王師。豈有他哉？避水火也。如水益深，如火益熱，亦運而已矣。」
Mencius replied: "If you take it and the people of Yan are pleased, then take it. There were ancients who did so; King Wu was one. If you take it and the people of Yan are not pleased, then do not take it. There were ancients who did so; King Wen was one. When a state of ten thousand chariots attacks a state of ten thousand chariots and they welcome the King's army with baskets of food and jars of drink, is there any other reason? They are escaping from water and fire. If the water gets deeper and the fire hotter, they will simply turn elsewhere."
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？」
The people of Qi attacked Yan and took it. The lords were about to plan to rescue Yan. King Xuan said: "Many of the lords are plotting to attack me; what should I do about them?"
孟子對曰：「臣聞七十里為政於天下者，湯是也。未聞以千里畏人者也。《書》曰：『湯一徵，自葛始。』天下信之。『東面而徵，西夷怨；南面而徵，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：『徯我後，後來其蘇。』
Mencius replied: "I have heard of one who, with seventy li, brought government to the whole world, and that was Tang. I have not heard of one who, with a thousand li, was afraid of others. The Book of Documents says: 'Tang's first campaign began with Ge.' The world trusted him. 'When he campaigned in the east, the western barbarians complained; when he campaigned in the south, the northern Di complained. They said: why does he put us last?' The people longed for him as in a great drought they long for clouds and rainbows. Those going to market did not stop, and those plowing did not change. He executed their rulers and comforted their people, like timely rain falling, and the people were greatly pleased. The Book of Documents says: 'We await our ruler; when our ruler comes, we will be revived.'
「今燕虐其民，王往而徵之。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，繫累其子弟，毀其宗廟，遷其重器，如之何其可也？天下固畏齊之彊也。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。」
(Mencius continued:) "Now Yan oppressed its people, and Your Majesty went to attack it. The people thought you would rescue them from water and fire, and welcomed Your Majesty's army with baskets of food and jars of drink. If you kill their fathers and elder brothers, bind their sons and younger brothers, destroy their ancestral temples and carry off their precious vessels, how can that be allowed? The world already fears the strength of Qi. Now you have doubled your territory without practicing benevolent government, and this stirs up the armies of the world. If Your Majesty quickly issues an order, returns their old and young, stops carrying off their precious vessels, consults with the people of Yan, sets up a ruler for them and then withdraws, it will still be in time to stop it."
鄒與魯哄。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？」
Zou and Lu came into conflict. Duke Mu of Zou asked: "Thirty-three of my officers died, yet none of the people died for them. If I execute the people, there will be too many to kill; if I do not execute them, I resent that they watched their superiors die and did not rescue them. What can be done?"
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；而君之倉廩實，府庫充，有司莫以告，是上慢而殘下也。曾子曰：『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。」
Mencius replied: "In years of bad harvest and famine, the old and weak among your people have rolled about and died in ditches and gullies, and able-bodied men have scattered to the four quarters, nearly a thousand of them; yet your granaries are full and your treasuries well supplied, and your officers did not report this to you; this is the superiors being negligent and cruel to those below. Master Zeng said: 'Beware, beware! What comes out from you will return to you.' Only now can the people return. Do not blame them, my lord. If you practice benevolent government, these people will draw close to their superiors and die for their officers."
滕文公問曰：「滕，小國也，間於齊楚。事齊乎？事楚乎？」
Duke Wen of Teng asked: "Teng is a small state, squeezed between Qi and Chu. Should it serve Qi? Or serve Chu?"
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。」
Mencius replied: "This plan is beyond what I can reach. If there is no choice, there is one method: dig this moat deeper, build this wall well, and defend it together with the people, laying down your lives and the people not leaving; this can be done."
滕文公問曰：「齊人將築薛，吾甚恐。如之何則可？」
Duke Wen of Teng asked: "The people of Qi are about to fortify Xue, and I am afraid. What should be done?"
孟子對曰：「昔者大王居邠，狄人侵之，去之岐山之下居焉。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？彊為善而已矣。」
Mencius replied: "In the past, King Tai lived in Bin, and the Di people attacked, so he left and lived below Mount Qi. It was not that he chose and then took that place; he had no choice. If one does good deeds, among his descendants in later generations there will surely be one who becomes king. The gentleman lays the foundation and hands down the line of succession so that it may be continued. As for success, it lies with Heaven. What can you do about those people of Qi, my lord? Simply strive to do good."
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？」
Duke Wen of Teng asked: "Teng is a small state. Even serving the large state with all its strength, it cannot avoid disaster. What should be done?"
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。或曰：『世守也，非身之所能為也。效死勿去。』君請擇於斯二者。」
Mencius replied: "In the past, King Tai lived in Bin, and the Di people attacked. He served them with skins and silk and could not escape; he served them with dogs and horses and could not escape; he served them with pearls and jade and could not escape. So he gathered the elders and told them: 'What the Di want is my land. I have heard that a gentleman does not use what he uses to nourish people to harm them. Why should you worry about having no ruler? I am going to leave.' He left Bin, crossed Mount Liang, and built a town and lived below Mount Qi. The people of Bin said: 'He is a benevolent man; we cannot lose him.' Those who followed him were like those going to market. Or someone may say: 'This has been kept for generations and is not something one can decide for oneself. Lay down your life and do not leave.' I ask you, my lord, to choose between these two."
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。」公曰：「將見孟子。」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！」公曰：「諾。」
Duke Ping of Lu was about to go out. His favorite, Zang Cang, asked: "On other days, when the lord went out, he always told the officers where he was going. Now the carriage is already harnessed, and the officers do not yet know where you are going. May I ask?" Duke Ping said: "I am going to see Mencius." Zang Cang said: "Why? That the lord should lower himself and go first to see a commoner, is it because you think him worthy? Ritual and righteousness come from worthy people. But Mencius's later funeral exceeded his earlier one; do not see him, my lord!" Duke Ping said: "Very well."
樂正子入見，曰：「君奚為不見孟軻也？」曰：「或告寡人曰，『孟子之後喪逾前喪』，是以不往見也。」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？」曰：「否。謂棺槨衣衾之美也。」曰：「非所謂逾也，貧富不同也。」
Yuezheng Zi went in to see Duke Ping and said: "Why does my lord not see Meng Ke?" Duke Ping said: "Someone told me that 'Mencius's later funeral exceeded his earlier one', so I did not go to see him." Yuezheng Zi said: "What does my lord mean by exceeded? Earlier he used the rites of a scholar and later the rites of a grandee; earlier three tripods and later five tripods?" Duke Ping said: "No. I mean the fineness of the coffin, outer coffin and burial clothes." Yuezheng Zi said: "That is not what is called exceeding; it is a difference between poor and rich."