Wan Zhang, Part Two

孟子曰：「伯夷，目不視惡色，耳不聽惡聲。非其君不事，非其民不使。治則進，亂則退。橫政之所出，橫民之所止，不忍居也。思與鄉人處，如以朝衣朝冠坐於塗炭也。當紂之時，居北海之濱，以待天下之清也。故聞伯夷之風者，頑夫廉，懦夫有立志。

Mencius said: "Boyi would not let his eyes look at evil sights nor his ears listen to evil sounds. He would not serve a ruler who was not his own, nor direct people who were not his own. When there was order he advanced, and when there was disorder he withdrew. Where violent government arose and where violent people stayed, he could not bear to remain. He thought of living with country people as being like sitting in court robes and cap on mud and coal. In the time of Zhou, he lived by the North Sea, waiting for the world to become clear and peaceful. Therefore those who heard of Boyi's character, the greedy became honest and the weak had resolve.

「伊尹曰：『何事非君？何使非民？』治亦進，亂亦進。曰：『天之生斯民也，使先知覺後知，使先覺覺後覺。予，天民之先覺者也；予將以此道覺此民也。』思天下之民匹夫匹婦有不與被堯舜之澤者，若己推而內之溝中，其自任以天下之重也。

(Mencius continued:) "Yi Yin said: 'What ruler can I not serve? What people can I not direct?' He advanced in order and advanced in disorder. He said: 'Heaven gave birth to these people to let those who know first awaken those who know later, and to let those who awaken first awaken those who awaken later. I am one of Heaven's people who has awakened first; I shall use this Way to awaken these people.' He thought that if any commoner, man or woman, in the world had not received the benefit of Yao and Shun, it was as if he himself had pushed them into a ditch; he took the heavy burden of the world on himself.

「柳下惠，不羞汙君，不辭小官。進不隱賢，必以其道。遺佚而不怨，阨窮而不憫。與鄉人處，由由然不忍去也。『爾為爾，我為我，雖袒裼裸裎於我側，爾焉能浼我哉？』故聞柳下惠之風者，鄙夫寬，薄夫敦。

(Mencius continued:) "Liuxia Hui did not feel it shameful to serve a corrupt ruler, and did not decline a small post. When advanced, he did not hide his worth, and always followed his Way. When cast aside he did not resent it, and when in hardship he was not worried. Living with country people, he was at ease and could not bear to leave them. 'You are you and I am I; even if you stood beside me bare-armed and naked, how could you defile me?' Therefore those who heard of Liuxia Hui's character, the narrow-minded became broad and the mean became generous.

「孔子之去齊，接淅而行；去魯，曰：『遲遲吾行也。』去父母國之道也。可以速而速，可以久而久，可以處而處，可以仕而仕，孔子也。」

(Mencius continued:) "When Confucius left Qi, he left without waiting for the rice he had washed to be strained; when he left Lu, he said: 'Let me go slowly.' This is the way of leaving the state of one's parents. He went quickly when he could go quickly, stayed long when he could stay long, lived in retirement when he could retire, and took office when he could take office: this was Confucius."

孟子曰：「伯夷，聖之清者也；伊尹，聖之任者也；柳下惠，聖之和者也；孔子，聖之時者也。孔子之謂集大成。集大成也者，金聲而玉振之也。金聲也者，始條理也；玉振之也者，終條理也。始條理者，智之事也；終條理者，聖之事也。智，譬則巧也；聖，譬則力也。由射於百步之外也，其至，爾力也；其中，非爾力也。」

Mencius said: "Boyi was the sage who was pure; Yi Yin was the sage who took responsibility; Liuxia Hui was the sage who was harmonious; Confucius was the sage who suited the time. Confucius is called the one who brought it all together. To bring it all together is like the bell sounding and the jade chime striking. The bell sounding is the beginning of the arrangement; the jade chime striking is the end of the arrangement. Beginning the arrangement is the matter of wisdom; ending the arrangement is the matter of sagehood. Wisdom is like skill, and sagehood is like strength. It is like shooting an arrow from a hundred paces away: that it reaches is your strength; that it hits the target is not by your strength alone."

北宮錡問曰：「周室班爵祿也，如之何？」

Beigong Qi asked: "How did the house of Zhou arrange ranks and emoluments?"

孟子曰：「其詳不可得聞也。諸侯惡其害己也，而皆去其籍。然而軻也，嘗聞其略也。天子一位，公一位，侯一位，伯一位，子、男同一位，凡五等也。君一位，卿一位，大夫一位，上士一位，中士一位，下士一位，凡六等。

Mencius said: "The details cannot be heard. The lords disliked them as harmful to themselves and removed those records. Yet I, Ke, have heard the outline. The Son of Heaven is one rank, the duke one rank, the marquis one rank, the earl one rank, and the viscount and baron share one rank, so there are five grades in all. The ruler is one rank, the minister one rank, the high official one rank, the senior scholar one rank, the middle scholar one rank, and the junior scholar one rank, so there are six grades in all.

「天子之制，地方千里，公侯皆方百里，伯七十里，子、男五十里，凡四等。不能五十里，不達於天子，附於諸侯，曰附庸。天子之卿受地視侯，大夫受地視伯，元士受地視子、男。

(Mencius continued:) "In the Son of Heaven's system, his land is a thousand li square, dukes and marquises are each a hundred li square, earls seventy li, and viscounts and barons fifty li, four grades in all. Those under fifty li, who cannot reach the Son of Heaven directly and attach themselves to the lords, are called attached states. The Son of Heaven's ministers receive land equal to marquises, high officials receive land equal to earls, and chief scholars receive land equal to viscounts and barons.

「大國地方百里，君十卿祿，卿祿四大夫，大夫倍上士，上士倍中士，中士倍下士，下士與庶人在官者同祿，祿足以代其耕也。次國地方七十里，君十卿祿，卿祿三大夫，大夫倍上士，上士倍中士，中士倍下士，下士與庶人在官者同祿，祿足以代其耕也。小國地方五十里，君十卿祿，卿祿二大夫，大夫倍上士，上士倍中士，中士倍下士，下士與庶人在官者同祿，祿足以代其耕也。耕者之所獲，一夫百畝。百畝之糞，上農夫食九人，上次食八人，中食七人，中次食六人，下食五人。庶人在官者，其祿以是為差。」

(Mencius continued:) "In a great state with land a hundred li square, the ruler's emolument is ten times that of a minister, a minister's four times that of a high official, a high official's double that of a senior scholar, a senior scholar's double that of a middle scholar, a middle scholar's double that of a junior scholar, and a junior scholar has the same emolument as commoners in government service, enough to replace farming. In a middle state with land seventy li square, the ruler has ten times the minister's, the minister three times the high official's, the high official double the senior scholar's, the senior scholar double the middle scholar's, the middle scholar double the junior scholar's, and the junior scholar has the same as commoners in government service, enough to replace farming. In a small state with land fifty li square, the ruler has ten times the minister's, the minister twice the high official's, the high official double the senior scholar's, the senior scholar double the middle scholar's, the middle scholar double the junior scholar's, and the junior scholar has the same as commoners in government service, enough to replace farming. The yield of those who farm is a hundred mu per man. With the hundred mu fertilized, the best farmer supports nine people, the next best eight, the middle seven, the next six, and the lowest five. Commoners in government service are paid according to these grades."

萬章問曰：「敢問友。」

Wan Zhang asked: "May I ask about making friends?"

孟子曰：「不挾長，不挾貴，不挾兄弟而友。友也者，友其德也，不可以有挾也。孟獻子，百乘之家也，有友五人焉：樂正裘、牧仲，其三人，則予忘之矣。獻子之與此五人者友也，無獻子之家者也。此五人者，亦有獻子之家，則不與之友矣。非惟百乘之家為然也。雖小國之君亦有之。費惠公曰：『吾於子思，則師之矣；吾於顏般，則友之矣；王順、長息則事我者也。』非惟小國之君為然也，雖大國之君亦有之。晉平公之於亥唐也，入雲則入，坐雲則坐，食雲則食。雖疏食菜羹，未嘗不飽，蓋不敢不飽也。然終於此而已矣。弗與共天位也，弗與治天職也，弗與食天祿也，士之尊賢者也，非王公之尊賢也。舜尚見帝，帝館甥於貳室，亦饗舜，迭為賓主，是天子而友匹夫也。用下敬上，謂之貴貴；用上敬下，謂之尊賢。貴貴、尊賢，其義一也。」

Mencius said: "Do not rely on age, do not rely on rank, and do not rely on the position of brothers in making friends. To make friends is to befriend a person's virtue, and one may not rely on anything else. Meng Xianzi was the head of a house of a hundred chariots, and had five friends: Yuezheng Qiu, Mu Zhong, and three others whom I have forgotten. When Xianzi befriended these five, he did not hold in mind the house of Xianzi. If these five had also had in mind the house of Xianzi, they would not have befriended him. It is not only houses of a hundred chariots that are like this. Even rulers of small states have done so. Duke Hui of Bi said: 'Toward Zisi I take him as my teacher; toward Yan Ban I take him as my friend; as for Wang Shun and Chang Xi, they serve me.' It is not only rulers of small states. Even rulers of great states have done so. Duke Ping of Jin toward Hai Tang, if he said come in, he went in; if he said sit, he sat; if he said eat, he ate. Even if it was coarse rice and vegetable soup, he never failed to eat his fill, probably because he dared not fail to. But that was as far as it went. He did not share Heaven's position with him, did not share in governing Heaven's duties with him, and did not share Heaven's emoluments with him; this is a scholar honoring the worthy, not a king or duke honoring the worthy. When Shun went up to see the emperor, the emperor lodged his son-in-law in the secondary residence, and also feasted Shun, taking turns being host and guest; this was a Son of Heaven being friends with a commoner. The lower respecting the higher is called honoring the honorable; the higher respecting the lower is called honoring the worthy. Honoring the honorable and honoring the worthy are of the same righteousness."

萬章問曰：「敢問交際何心也？」

Wan Zhang asked: "May I ask what attitude one should have in social dealings?"

孟子曰：「恭也。」

Mencius said: "Reverence."

曰：「卻之卻之為不恭，何哉？」

Wan Zhang said: "Refusing again and again is considered disrespectful; why?"

曰：「尊者賜之，曰『其所取之者，義乎，不義乎」，而後受之，以是為不恭，故弗卻也。」

Mencius said: "When a superior gives something and one says 'was what he got righteous or not righteous?' before accepting it, this is considered disrespectful, and so one does not refuse."

曰：「請無以辭卻之，以心卻之，曰『其取諸民之不義也』，而以他辭無受，不可乎？」

Wan Zhang said: "Suppose one does not refuse in words but refuses in one's heart, saying 'he took this from the people unrighteously,' and declines with other words; is that not acceptable?"

曰：「其交也以道，其接也以禮，斯孔子受之矣。」

Mencius said: "If his dealings accord with the Way and his reception accords with ritual, even Confucius would accept it."

萬章曰：「今有御人於國門之外者，其交也以道，其餽也以禮，斯可受御與？」

Wan Zhang said: "Now suppose someone waylays and robs people outside the city gate, and his dealings accord with the Way and his gifts accord with ritual; may one accept such stolen goods?"

曰：「不可。《康誥》曰：『殺越人於貨，閔不畏死，凡民罔不譈。』是不待教而誅者也。殷受夏，周受殷，所不辭也。於今為烈，如之何其受之？」

Mencius said: "No. The Announcement to Kang says: 'Those who kill people and rob goods, who are fierce and do not fear death, none among the common people does not resent them.' These are to be executed without waiting for instruction. Yin received this from Xia and Zhou received it from Yin, and it was not refused. Now it is even worse; how could one accept it?"

曰：「今之諸侯取之於民也，猶御也。苟善其禮際矣，斯君子受之，敢問何說也？」

Wan Zhang said: "The lords of today take from the people, just like highway robbers. If one manages ritual relations well, the gentleman accepts; may I ask how to explain this?"

曰：「子以為有王者作，將比今之諸侯而誅之乎？其教之不改而後誅之乎？夫謂非其有而取之者盜也，充類至義之盡也。孔子之仕於魯也，魯人獵較，孔子亦獵較。獵較猶可，而況受其賜乎？」

Mencius said: "Do you think that if a true king arose, he would execute all the lords of today together? Or would he teach them and execute only those who did not change? To say that taking what is not one's own is robbery is extending the analogy to the extreme of righteousness. When Confucius held office in Lu, the people of Lu competed in hunting for sacrificial offerings, and Confucius also competed in hunting. If hunting competition was acceptable, how much more is accepting gifts?"

曰：「然則孔子之仕也，非事道與？」

Wan Zhang said: "Then in holding office, was Confucius not serving the Way?"

曰：「事道也。」

Mencius said: "He was serving the Way."

「事道奚獵較也？」

(Wan Zhang asked:) "If serving the Way, why did he join the hunting competition?"

曰：「孔子先簿正祭器，不以四方之食供簿正。」

Mencius said: "Confucius first fixed the sacrificial vessels by register, and did not use supplies of food from all quarters to fill what the register set."

曰：「奚不去也？」

Wan Zhang said: "Why did he not leave?"

曰：「為之兆也。兆足以行矣，而不行，而後去，是以未嘗有所終三年淹也。孔子有見行可之仕，有際可之仕，有公養之仕也。於季桓子，見行可之仕也；於衛靈公，際可之仕也；於衛孝公，公養之仕也。」

Mencius said: "He was making a beginning. When the beginning was enough to be carried out but was not carried out, then he left, and so he never stayed to the end of three years. Confucius took office when he saw that the Way could be practiced, took office when treated with fitting reception, and took office when supported by the public. With Ji Huanzi, it was seeing that the Way could be practiced; with Duke Ling of Wei, it was fitting reception; with Duke Xiao of Wei, it was being supported by the public."

孟子曰：「仕非為貧也，而有時乎為貧；娶妻非為養也，而有時乎為養。為貧者，辭尊居卑，辭富居貧。辭尊居卑，辭富居貧，惡乎宜乎？抱關擊柝。孔子嘗為委吏矣，曰『會計當而已矣』。嘗為乘田矣，曰『牛羊茁壯，長而已矣』。位卑而言高，罪也；立乎人之本朝，而道不行，恥也」

Mencius said: "Taking office is not for the sake of poverty, but sometimes it is for the sake of poverty; marrying a wife is not for the sake of support, but sometimes it is for the sake of support. One who takes office because of poverty declines a high position and stays in a low one, declines wealth and stays in poverty. What is fitting for one who declines a high position and stays in a low one, who declines wealth and stays in poverty? Guarding the gate and striking the watch. Confucius once served as a granary clerk and said: 'The accounts must be right, that is all.' He once served as a keeper of livestock and said: 'The cattle and sheep must grow strong, that is all.' To be in a low position and speak of lofty matters is an offense; to stand in another's court while the Way cannot be practiced is a shame."

萬章曰：「士之不託諸侯，何也？」

Wan Zhang said: "Why does a scholar not live as a dependent of a lord?"

孟子曰：「不敢也。諸侯失國，而後托於諸侯，禮也；士之託於諸侯，非禮也。」

Mencius said: "He does not dare. When a lord loses his state and then depends on another lord, that is ritual; when a scholar depends on a lord, that is not ritual."

萬章曰：「君餽之粟，則受之乎？」

Wan Zhang said: "If the ruler gives grain, does he accept it?"

曰：「受之。」

Mencius said: "He accepts."

「受之何義也？」

(Wan Zhang asked:) "What is the righteousness in accepting?"

曰：「君之於氓也，固周之。」

Mencius said: "The ruler toward the people who come from elsewhere is originally to give them relief."

曰：「周之則受，賜之則不受，何也？」

Wan Zhang said: "If it is relief he accepts, but if it is a gift he does not accept; why?"

曰：「不敢也。」

Mencius said: "He does not dare."

曰：「敢問其不敢何也？」

Wan Zhang said: "May I ask why he does not dare?"

曰：「抱關擊柝者，皆有常職以食於上。無常職而賜於上者，以為不恭也。」

Mencius said: "Those who guard the gate and strike the watch all have fixed duties and receive food from above. To receive gifts from above without a fixed duty is considered disrespectful."

曰：「君餽之，則受之，不識可常繼乎？」

Wan Zhang said: "If the ruler gives something, he accepts it; I do not know whether this can be continued regularly?"

曰：「繆公之於子思也，亟問，亟餽鼎肉。子思不悅。於卒也，摽使者出諸大門之外，北面稽首再拜而不受。曰：『今而後知君之犬馬畜伋。』蓋自是臺無餽也。悅賢不能舉，又不能養也，可謂悅賢乎？」

Mencius said: "Duke Mu toward Zisi inquired after him repeatedly and repeatedly sent gifts of cauldron meat. Zisi was displeased. In the end he drove the messenger out of the main gate, faced north, bowed twice with his head to the ground, and did not accept. He said: 'From now on I know the ruler keeps Ji like a dog or horse.' Probably from then on the low officials sent no more gifts. To delight in the worthy yet be unable to promote him and also unable to support him, can that be called delighting in the worthy?"

曰：「敢問國君欲養君子，如何斯可謂養矣？」

Wan Zhang said: "May I ask, when a ruler wishes to support a gentleman, how can it be called supporting?"

曰：「以君命將之，再拜稽首而受。其後廩人繼粟，庖人繼肉，不以君命將之。子思以為鼎肉，使己僕僕爾亟拜也，非養君子之道也。堯之於舜也，使其子九男事之，二女女焉，百官牛羊倉廩備，以養舜於畎畝之中，後舉而加諸上位。故曰：王公之尊賢者也。」

Mencius said: "When the gift was sent in the ruler's name, he bowed twice, touching his head to the ground, and accepted it. After that, the granary keeper continued to send grain and the cook continued to send meat, without any message from the ruler. Zisi felt that the cauldron meat made him bow wearily again and again, and this was not the way to support an exemplary person. In the case of Yao and Shun, he sent his nine sons to serve Shun and gave him his two daughters in marriage, and the hundred officials, oxen, sheep and granaries were all provided, supporting Shun among the fields, and afterward raised him up to a high position. Hence it is said: this is a king or duke honoring the worthy."

萬章曰：「敢問不見諸侯，何義也？」

Wan Zhang said: "May I ask what principle there is in not going to see the feudal lords?"

孟子曰：「在國曰市井之臣，在野曰草莽之臣，皆謂庶人。庶人不傳質為臣，不敢見於諸侯，禮也。」

Mencius said: "In the city, he is called a minister of the marketplace; in the countryside, a minister of the grass and thickets; both are called commoners. A commoner who has not presented the gift of a minister's service does not dare to go to see a feudal lord; this is ritual."

萬章曰：「庶人，召之役，則往役；君欲見之，召之，則不往見之，何也？」

Wan Zhang said: "When a commoner is summoned for service, he goes and serves; but when the ruler wishes to see him and summons him, he does not go to see him; why?"

曰：「往役，義也；往見，不義也。且君之慾見之也，何為也哉？」

Mencius said: "To go and serve is righteousness; to go and see him is not righteousness. Moreover, why does the ruler wish to see him?"

曰：「為其多聞也，為其賢也。」

Wan Zhang said: "Because he is learned and because he is worthy."

曰：「為其多聞也，則天子不召師，而況諸侯乎？為其賢也，則吾未聞欲見賢而召之也。繆公亟見於子思，曰：『古千乘之國以友士，何如？』子思不悅，曰：『古之人有言：曰事之云乎，豈曰友之云乎？』子思之不悅也，豈不曰：『以位，則子，君也；我，臣也。何敢與君友也？以德，則子事我者也。奚可以與我友？』千乘之君求與之友，而不可得也，而況可召與？齊景公田，招虞人以旌，不至，將殺之。志士不忘在溝壑，勇士不忘喪其元。孔子奚取焉？取非其招不往也。」

Mencius said: "If it is because he is learned, even the Son of Heaven does not summon his teacher, much less a feudal lord. If it is because he is worthy, I have never heard of anyone who wanted to see a worthy man and summoned him. Duke Mu repeatedly went to see Zisi and said: 'In ancient times a state of a thousand chariots befriended scholars; how was that?' Zisi was displeased and said: 'The ancients had a saying: it means serving him; how can it mean befriending him?' Was Zisi's displeasure not to say: 'In terms of position, you are the ruler and I am the subject; how dare I befriend the ruler? In terms of virtue, you are the one who serves me; how can you befriend me?' When a ruler of a thousand chariots seeks to befriend him and cannot, how much less can he summon him? When Duke Jing of Qi was hunting, he summoned the gamekeeper with a banner; the man did not come, and the duke was about to kill him. A scholar of resolve does not forget that he may end up in a ditch; a man of courage does not forget that he may lose his head. What did Confucius approve in him? He approved that he did not go when summoned by the wrong summons."

曰：「敢問招虞人何以？」

Wan Zhang said: "May I ask what is used to summon a gamekeeper?"

曰：「以皮冠。庶人以旃，士以旗，大夫以旌。以大夫之招招虞人，虞人死不敢往。以士之招招庶人，庶人豈敢往哉。況乎以不賢人之招招賢人乎？欲見賢人而不以其道，猶欲其入而閉之門也。夫義，路也；禮，門也。惟君子能由是路，出入是門也。《詩》云：『周道如砥，其直如矢；君子所履，小人所視。』」

Mencius said: "A leather cap. A commoner is summoned with a plain banner, a scholar with a dragon banner, and a high official with a feathered banner. If one summons a gamekeeper with a high official's summons, the gamekeeper would die before daring to go. If one summons a commoner with a scholar's summons, how would the commoner dare to go? How much less to summon a worthy man with the summons for an unworthy man! To wish to see a worthy man without following his way is like wanting him to come in while shutting the door. Righteousness is the road; ritual is the door. Only the exemplary person can follow this road and go in and out through this door. The Book of Songs, in the Lesser Odes, 'Da Dong,' says: 'The road of Zhou is like a whetstone, straight as an arrow; the exemplary person walks it, and the petty person looks at it.'"

萬章曰：「孔子，君命召，不俟駕而行。然則孔子非與？」

Wan Zhang said: "When Confucius was summoned by the ruler's command, he set out without waiting for the carriage to be harnessed. Then was Confucius wrong?"

曰：「孔子當仕有官職，而以其官召之也。」

Mencius said: "Confucius at the time held office and had an official post, and he was summoned according to his official post."

孟子謂萬章曰：「一鄉之善士，斯友一鄉之善士；一國之善士，斯友一國之善士；天下之善士，斯友天下之善士。以友天下之善士為未足，又尚論古之人。頌其詩，讀其書，不知其人，可乎？是以論其世也。是尚友也。」

Mencius said to Wan Zhang: "A good scholar of one village befriends the good scholars of that village; a good scholar of one state befriends the good scholars of that state; a good scholar of the world befriends the good scholars of the world. To befriend the good scholars of the world is still not enough, so one goes further and discusses the ancients. To recite their poems and read their books without knowing what sort of men they were, is that acceptable? So one discusses their age. This is going upward to befriend the ancients."

齊宣王問卿。孟子曰：「王何卿之問也？」

King Xuan of Qi asked about the ministers. Mencius said: "What kind of ministers does Your Majesty ask about?"

王曰：「卿不同乎？」

King Xuan of Qi said: "Are the ministers different?"

曰：「不同。有貴戚之卿，有異姓之卿。」

Mencius said: "They are different. There are ministers of noble kinship, and there are ministers of a different surname."

王曰：「請問貴戚之卿。」

King Xuan of Qi said: "May I ask about the ministers of noble kinship."

曰：「君有大過則諫，反覆之而不聽，則易位。」

Mencius said: "If the ruler has a great fault, they remonstrate; if after repeated remonstrance he does not listen, they replace him."

王勃然變乎色。曰：「王勿異也。王問臣，臣不敢不以正對。」

King Xuan of Qi suddenly changed color. (Mencius said:) "Your Majesty should not be offended. Your Majesty asked your minister, and your minister dares not answer other than correctly."

王色定，然後請問異姓之卿。曰：「君有過則諫，反覆之而不聽，則去。」

The king's countenance settled, and then he asked about the ministers of a different surname. Mencius said: "If the ruler has a fault, they remonstrate; if after repeated remonstrance he does not listen, they leave."