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Mengzi : Gaozi II - Chinese Text Project
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《告つげ子こ下か - Gaozi II》

English translation: James Legge [?] Library Resources
21 告つげ子こ下か:
任にん人じん有ゆう問屋とんや廬いおり子こ曰：「禮れい與あずか食しょく孰重？」曰：「禮れい重じゅう。」
Gaozi II:
A man of Ren asked the disciple Wu Lu, saying, 'Is an observance of the rules of propriety in regard to eating, or eating merely, the more important?' The answer was, 'The observance of the rules of propriety is the more important.'
「色いろ與あずか禮れい孰重？」曰：「禮れい重じゅう。」
'Is the gratifying the appetite of sex, or the doing so only according to the rules of propriety, the more important?' The answer again was, 'The observance of the rules of propriety in the matter is the more important.'
曰：「以禮食しょく，則のり飢かつえ而死；不ふ以禮食しょく，則のり得とく食しょく，必以禮れい乎？親おや迎むかえ，則のり不ふ得とく妻つま；不ふ親おや迎むかえ，則のり得とく妻つま，必親迎むかえ乎！」
The man pursued, 'If the result of eating only according to the rules of propriety will be death by starvation, while by disregarding those rules we may get food, must they still be observed in such a case? If according to the rule that he shall go in person to meet his wife a man cannot get married, while by disregarding that rule he may get married, must he still observe the rule in such a case?'
屋や廬いおり子こ不能ふのう對たい，明日あした之の鄒以告つげ孟子もうし。孟子もうこ曰：「於答是也これや何なに有ゆう？不ふ揣其本ほん而齊其末，方寸ほうすん之の木き可か使つかい高だか於岑樓ろう。金重かねしげ於羽者しゃ，豈あに謂いい一鉤金與一輿羽之謂哉？取と食しょく之の重おも者しゃ，與あずか禮れい之の輕けい者しゃ而比之の，奚翅食しょく重じゅう？取と色いろ之の重おも者しゃ，與あずか禮れい之の輕けい者しゃ而比之の，奚翅色しょく重じゅう？往應之の曰：『紾兄之の臂ひじ而奪之の食くえ，則のり得とく食しょく；不ふ紾，則のり不ふ得とく食しょく，則のり將はた紾之乎？踰東家か牆而摟其處しょ子こ，則のり得とく妻つま；不ふ摟，則のり不ふ得とく妻つま，則のり將はた摟之乎？』」
Wu Lu was unable to reply to these questions, and the next day he went to Zou, and told them to Mencius. Mencius said, 'What difficulty is there in answering these inquiries? If you do not adjust them at their lower extremities, but only put their tops on a level, a piece of wood an inch square may be made to be higher than the pointed peak of a high building. Gold is heavier than feathers; but does that saying have reference, on the one hand, to a single clasp of gold, and, on the other, to a waggon-load of feathers? If you take a case where the eating is of the utmost importance and the observing the rules of propriety is of little importance, and compare the things together, why stop with saying merely that the eating is more important? So, taking the case where the gratifying the appetite of sex is of the utmost importance and the observing the rules of propriety is of little importance, why stop with merely saying that the gratifying the appetite is the more important? Go and answer him thus, "If, by twisting your elder brother's arm, and snatching from him what he is eating, you can get food for yourself, while, if you do not do so, you will not get anything to eat, will you so twist his arm? If by getting over your neighbour's wall, and dragging away his virgin daughter, you can get a wife, while if you do not do so, you will not be able to get a wife, will you so drag her away?"'

22 告つげ子こ下か:
曹交問とい曰：「人ひと皆みな可か以為堯舜，有ゆう諸しょ？」
Gaozi II:
Jiao of Cao asked Mencius, saying, 'It is said, "All men may be Yaos and Shuns;"-- is it so?'
孟子もうし曰：「然しか。」
Mencius replied, It is.'
「交聞文ぶん王おう十じゅう尺しゃく，湯ゆ九きゅう尺しゃく，今こん交九きゅう尺しゃく四よん寸すん以長，食しょく粟あわ而已，如何いか則のり可か？」
Jiao went on, 'I have heard that king Wen was ten cubits high, and Tang nine. Now I am nine cubits four inches in height. But I can do nothing but eat my millet. What am I to do to realize that saying?'
曰：「奚有於是？亦また為之ためゆき而已矣。有人ゆうじん於此，力ちから不能ふのう勝しょう一いち匹ひき雛ひな，則のり為ため無力むりょく人じん矣；今こん曰舉百ひゃく鈞ひとし，則のり為ため有力ゆうりょく人じん矣。然しか則のり舉烏獲え之の任にん，是ぜ亦また為ため烏がらす獲え而已矣。夫人ふじん豈あに以不勝しょう為ため患哉？弗どる為ため耳みみ。徐行じょこう後ご長者ちょうじゃ謂いい之の弟おとうと，疾やまし行先ゆくさき長者ちょうじゃ謂いい之の不ふ弟おとうと。夫おっと徐行じょこう者しゃ，豈あに人ひと所しょ不能ふのう哉？所しょ不為ふため也。堯舜之の道みち，孝弟こうてい而已矣。子こ服ふく堯之服ふく，誦堯之の言げん，行ぎょう堯之行ぎょう，是ぜ堯而已やめ矣；子こ服ふく桀之服ふく，誦桀之の言げん，行ぎょう桀之行ぎょう，是ぜ桀而已やめ矣。」
Mencius answered him, 'What has this - the question of size - to do with the matter? It all lies simply in acting as such. Here is a man, whose strength was not equal to lift a duckling - he was then a man of no strength. But to-day he says, "I can lift 3,000 catties' weight," and he is a man of strength. And so, he who can lift the weight which Wu Huo lifted is just another Wu Huo. Why should a man make a want of ability the subject of his grief? It is only that he will not do the thing. To walk slowly, keeping behind his elders, is to perform the part of a younger. To walk quickly and precede his elders, is to violate the duty of a younger brother. Now, is it what a man cannot do - to walk slowly? It is what he does not do. The course of Yao and Shun was simply that of filial piety and fraternal duty. Wear the clothes of Yao, repeat the words of Yao, and do the actions of Yao, and you will just be a Yao. And, if you wear the clothes of Jie, repeat the words of Jie, and do the actions of Jie, you will just be a Jie.
曰：「交得見み於鄒君くん，可か以假館かん，願ねがい留とめ而受業じゅぎょう於門。」
Jiao said, 'I shall be having an interview with the prince of Zou, and can ask him to let me have a house to lodge in. I wish to remain here, and receive instruction at your gate.'
曰：「夫おっと道どう，若わか大路おおじ然しか，豈あに難なん知ち哉？人ひと病びょう不ふ求もとめ耳みみ。子こ歸き而求之の，有餘ゆうよ師し。」
Mencius replied, 'The way of truth is like a great road. It is not difficult to know it. The evil is only that men will not seek it. Do you go home and search for it, and you will have abundance of teachers.'

23 告つげ子こ下か:
公孫こうそん丑うし問とい曰：「高子たかこ曰：『《小しょう弁べん》，小人こども之の詩し也。』」
Gaozi II:
Gong Sun Chou asked about an opinion of the scholar Gao, saying, 'Gao observed, "The Xiao Pan is the ode of a little man."'
孟子もうし曰：「何なに以言之の？」
Mencius asked, 'Why did he say so?'
曰：「怨。」
'Because of the murmuring which it expresses,' was the reply.
曰：「固かた哉，高こう叟之為ため《詩し》也！有人ゆうじん於此，越人えつじん關せき弓ゆみ而射之の，則のり己おのれ談笑だんしょう而道之の；無む他た，疏之也。其兄關せき弓ゆみ而射之の，則のり己おのれ垂たれ涕泣ていきゅう而道之の；無む他た，戚之也。小しょう弁べん之の怨，親おや親おや也。親おや親おや，仁ひとし也。固かた矣夫，高こう叟之為ため《詩し》也！」
Mencius answered, 'How stupid was that old Gao in dealing with the ode! There is a man here, and a native of Yue bends his bow to shoot him. I will advise him not to do so, but speaking calmly and smilingly; for no other reason but that he is not related to me. But if my own brother be bending his bow to shoot the man, then I will advise him not to do so, weeping and crying the while; for no other reason than that he is related to me. The dissatisfaction expressed in the Xiao Pan is the working of relative affection, and that affection shows benevolence. Stupid indeed was old Gao's criticism on the ode.'
曰：「《凱風》何なに以不怨？」
Chou then said, 'How is it that there is no dissatisfaction expressed in the Kai Feng?'
曰：「《凱風》，親おや之の過小かしょう者しゃ也；《小しょう弁べん》，親おや之の過大かだい者しゃ也。親おや之の過大かだい而不怨，是これ愈いよいよ疏也；親おや之の過小かしょう而怨，是ぜ不可ふか磯いそ也。愈いよいよ疏，不ふ孝也たかや；不可ふか磯いそ，亦また不ふ孝也たかや。孔子こうし曰：『舜しゅん其至孝しこう矣，五ご十じゅう而慕。』」
Mencius replied, 'The parent's fault referred to in the Kai Feng is small; that referred to in the Xiao Pan is great. Where the parent's fault was great, not to have murmured on account of it would have increased the want of natural affection. Where the parent's fault was small, to have murmured on account of it would have been to act like water which frets and foams about a stone that interrupts its course. To increase the want of natural affection would have been unfilial, and to fret and foam in such a manner would also have been unfilial. Confucius said, "Shun was indeed perfectly filial! And yet, when he was fifty, he was full of longing desire about his parents."'

24 告つげ子こ下か:
宋そう牼將之の楚すわえ，孟子もうこ遇ぐう於石丘おか。曰：「先生せんせい將はた何なに之の？」
Gaozi II:
Song Keng being about to go to Chu, Mencius met him in Shi Qiu. 'Master, where are you going?' asked Mencius.
曰：「吾われ聞秦楚すわえ構兵，我わが將はた見み楚すわえ王おう說せつ而罷之の。楚すわえ王おう不ふ悅えつ，我わが將はた見み秦しん王おう說せつ而罷之の，二王我將有所遇焉。」
Keng replied, 'I have heard that Qin and Chu are fighting together, and I am going to see the king of Chu and persuade him to cease hostilities. If he shall not be pleased with my advice, I shall go to see the king of Qin, and persuade him in the same way. Of the two kings I shall surely find that I can succeed with one of them.'
曰：「軻也請無問とい其詳，願ねがい聞其指ゆび。說せつ之の將はた何なに如？」
Mencius said, 'I will not venture to ask about the particulars, but I should like to hear the scope of your plan. What course will you take to try to persuade them?'
曰：「我わが將はた言げん其不利也としや。」
Keng answered, 'I will tell them how unprofitable their course is to them.'
曰：「先生せんせい之の志こころざし則そく大だい矣，先生せんせい之これ號ごう則のり不可ふか。先生せんせい以利說せつ秦しん楚すわえ之の王おう，秦はた楚すわえ之の王おう悅えつ於利，以罷三軍さんぐん之の師し，是ぜ三軍之士樂罷而悅於利也。為ため人臣じんしん者しゃ懷ふところ利り以事其君，為ため人じん子こ者しゃ懷ふところ利り以事其父，為ため人じん弟おとうと者しゃ懷ふところ利り以事其兄。是ぜ君臣くんしん、父子ふし、兄弟きょうだい終おわり去さ仁義じんぎ，懷ふところ利り以相接せっ，然しか而不亡者もうじゃ，未み之これ有ゆう也。先生せんせい以仁義じんぎ說せつ秦しん楚すわえ之の王おう，秦はた楚すわえ之の王おう悅えつ於仁義じんぎ，而罷三軍さんぐん之の師し，是ぜ三軍之士樂罷而悅於仁義也。為ため人臣じんしん者しゃ懷ふところ仁義じんぎ以事其君，為ため人じん子こ者しゃ懷ふところ仁義じんぎ以事其父，為ため人じん弟おとうと者しゃ懷ふところ仁義じんぎ以事其兄，是ぜ君臣くんしん、父子ふし、兄弟きょうだい去さ利り，懷ふところ仁義じんぎ以相接せっ也。然しか而不王者おうじゃ，未み之これ有ゆう也。何なに必曰利り？」
'Master,' said Mencius, 'your aim is great, but your argument is not good. If you, starting from the point of profit, offer your persuasive counsels to the kings of Qin and Chu, and if those kings are pleased with the consideration of profit so as to stop the movements of their armies, then all belonging to those armies will rejoice in the cessation of war, and find their pleasure in the pursuit of profit. Ministers will serve their sovereign for the profit of which they cherish the thought; sons will serve their fathers, and younger brothers will serve their elder brothers, from the same consideration - and the issue will be, that, abandoning benevolence and righteousness, sovereign and minister, father and son, younger brother and elder, will carry on all their intercourse with this thought of profit cherished in their breasts. But never has there been such a state of society, without ruin being the result of it. If you, starting from the ground of benevolence and righteousness, offer your counsels to the kings of Qin and Chu, and if those kings are pleased with the consideration of benevolence and righteousness so as to stop the operations of their armies, then all belonging to those armies will rejoice in the stopping from war, and find their pleasure in benevolence and righteousness. Ministers will serve their sovereign, cherishing the principles of benevolence and righteousness; sons will serve their fathers, and younger brothers will serve their elder brothers, in the same way - and so, sovereign and minister, father and son, elder brother and younger, abandoning the thought of profit, will cherish the principles of benevolence and righteousness, and carry on all their intercourse upon them. But never has there been such a state of society, without the State where it prevailed rising to the royal sway. Why must you use that word "profit."'

25 告つげ子こ下か:
孟子もうし居きょ鄒，季き任にん為ため任にん處しょ守もり，以幣交，受之而不報ほう。處ところ於平陸りく，儲もうか子こ為相ためすけ，以幣交，受之而不報ほう。他日たじつ由よし鄒之任にん，見み季子としこ；由よし平ひら陸りく之の齊ひとし，不ふ見み儲もうか子こ。屋や廬いおり子こ喜き曰：「連れん得とく閒あいだ矣。」問とい曰：「夫子ふうし之の任にん見み季子としこ，之これ齊ひとし不ふ見み儲もうか子こ，為ため其為相しょう與あずか？」
Gaozi II:
When Mencius was residing in Zou, the younger brother of the chief of Ren, who was guardian of Ren at the time, paid his respects to him by a present of silks, which Mencius received, not going to acknowledge it. When he was sojourning in Ping Lu, Chu, who was prime minister of the State, sent him a similar present, which he received in the same way. Subsequently, going from Zou to Ren, he visited the guardian; but when he went from Ping Lu to the capital of Qi, he did not visit the minister Chu. The disciple Wu Lu was glad, and said, 'I have got an opportunity to obtain some instruction.' He asked accordingly, 'Master, when you went to Ren, you visited the chief's brother; and when you went to Qi, you did not visit Chu. Was it not because he is only the minister?'
曰：「非ひ也。《書しょ》曰：『享とおる多た儀ぎ，儀ただし不ふ及物曰不享とおる，惟おもんみ不ふ役やく志こころざし于享。』為ため其不成なり享とおる也。」
Mencius replied, 'No. It is said in the Book of History, "In presenting an offering to a superior, most depends on the demonstrations of respect. If those demonstrations are not equal to the things offeredred, we say there is no offering, that is, there is no act of the will presenting the offering." This is because the things so offered do not constitute an offering to a superior.'
屋や廬いおり子こ悅えつ。或ある問とい之の。屋や廬いおり子こ曰：「季子としこ不ふ得とく之の鄒，儲もうか子こ得とく之の平ひら陸りく。」
Wu Lu was pleased, and when some one asked him what Mencius meant, he said, 'The younger of Ren could not go to Zou, but the minister Chu might have gone to Ping Lu.'

26 告つげ子こ下か:
淳じゅん于髡曰：「先さき名實めいじつ者しゃ，為ため人じん也；後ご名實めいじつ者しゃ，自じ為ため也。夫子ふうし在ざい三さん卿きょう之の中なか，名實めいじつ未み加か於上下じょうげ而去之の，仁者じんしゃ固かた如此乎？」
Gaozi II:
Chun Yu Kun said, 'He who makes fame and meritorious services his first objects, acts with a regard to others. He who makes them only secondary objects, acts with a regard to himself. You, master, were ranked among the three chief ministers of the State, but before your fame and services had reached either to the prince or the people, you have left your place. Is this indeed the way of the benevolent?'
孟子もうし曰：「居きょ下位かい，不ふ以賢事ごと不肖ふしょう者しゃ，伯はく夷えびす也；五ご就湯，五ご就桀者しゃ，伊い尹いん也；不ふ惡あく汙君，不ふ辭じ小官しょうかん者しゃ，柳下やぎした惠めぐみ也。三子みつご者しゃ不ふ同道どうどう，其趨一也かずや。一いち者しゃ何なん也？曰：仁じん也。君子くんし亦また仁じん而已矣，何なに必同？」
Mencius replied, 'There was Bo Yi - he abode in an inferior situation, and would not, with his virtue, serve a degenerate prince. There was Yi Yin - he five times went to Tang, and five times went to Jie. There was Hui of Liu Xia - he did not disdain to serve a vile prince, nor did he decline a small office. The courses pursued by those three worthies were different, but their aim was one. And what was their one aim? We must answer "To be perfectly virtuous." And so it is simply after this that superior men strive. Why must they all pursue the same course?'
曰：「魯繆公こう之の時とき，公儀こうぎ子こ為政いせい，子し柳やなぎ、子こ思おもえ為ため臣しん，魯之削そぎ也滋甚。若わか是ぜ乎賢者しゃ之の無益むえき於國也！」曰：「虞おそれ不用ふよう百ひゃく里さと奚而亡ほろび，秦はた穆きよし公用こうよう之の而霸。不用ふよう賢けん則そく亡ほろび，削そぎ何なん可か得え與あずか？」
Kun pursued, 'In the time of the duke Mu of Lu, the government was in the hands of Gong Yi, while Zi Liu and Zi Si were ministers. And yet, the dismemberment of Lu then increased exceedingly. Such was the case, a specimen how your men of virtue are of no advantage to a kingdom!' Mencius said, 'The prince of Yu did not use Bai Li Xi, and thereby lost his State. The duke Mu of Qin used him, and became chief of all the princes. Ruin is the consequence of not employing men of virtue and talents - how can it rest with dismemberment merely?'
曰：「昔むかし者しゃ王おう豹ひょう處しょ於淇，而河西善にしぜん謳；緜駒處しょ於高唐とう，而齊右みぎ善ぜん歌か；華はな周あまね、杞梁之の妻つま善ぜん哭其夫おっと，而變國こく俗ぞく。有ゆう諸しょ內必形がた諸しょ外そと。為ため其事而無其功者しゃ，髡未嘗覩之の也。是ぜ故こ無む賢者けんじゃ也，有ゆう則のり髡必識之。」
Kun urged again, 'Formerly, when Wang Bao dwelt on the Qi, the people on the west of the Yellow River all became skilful at singing in his abrupt manner. When Mian Ju lived in Gao Tang, the people in the parts of Qi on the west became skilful at singing in his prolonged manner. The wives of Hua Zhou and Qi Liang bewailed their husbands so skilfully, that they changed the manners of the State. When there is the gift within, it manifests itself without. I have never seen the man who could do the deeds of a worthy, and did not realize the work of one. Therefore there are now no men of talents and virtue. If there were, I should know them.'
曰：「孔子こうし為ため魯司寇，不用ふよう，從したがえ而祭，燔肉不ふ至いたり，不ふ稅ぜい冕而行ぎょう。不知ふち者しゃ以為為ため肉にく也。其知者しゃ以為為ため無禮ぶれい也。乃孔子こ則そく欲よく以微罪ざい行ぎょう，不ふ欲よく為ため苟去。君子くんし之の所為しょい，眾人固かた不ふ識也。」
Mencius answered, 'When Confucius was chief minister of Justice in Lu, the prince came not to follow his counsels. Soon after there was the solstitial sacrifice, and when a part of the flesh presented in sacrifice was not sent to him, he went away even without taking off his cap of ceremony. Those who did not know him supposed it was on account of the flesh. Those who knew him supposed that it was on account of the neglect of the usual ceremony. The fact was, that Confucius wanted to go away on occasion of some small offence, not wishing to do so without some apparent cause. All men cannot be expected to understand the conduct of a superior man.'

27 告つげ子こ下か:
孟子もうし曰：「五ご霸者，三王之罪人也；今いま之の諸侯しょこう，五霸之罪人也；今いま之の大夫たいふ，今いま之の諸侯しょこう之の罪人ざいにん也。天子てんし適てき諸侯しょこう曰巡狩かり，諸侯しょこう朝あさ於天子てんし曰述職しょく。春はる省しょう耕こう而補不足ふそく，秋あき省しょう斂而助じょ不ふ給きゅう。入にゅう其疆，土地とち辟，田野たの治おさむ，養老ようろう尊たかし賢けん，俊傑しゅんけつ在位ざいい，則のり有ゆう慶けい，慶けい以地。入にゅう其疆，土地とち荒蕪こうぶ，遺のこ老ろう失しつ賢けん，掊克在位ざいい，則のり有ゆう讓ゆずる。一いち不ふ朝あさ，則のり貶其爵；再さい不ふ朝あさ，則のり削そぎ其地；三さん不ふ朝あさ，則のり六ろく師し移うつり之の。是ぜ故こ天子てんし討而不ふ伐き，諸侯しょこう伐き而不討。五ご霸者，摟諸侯こう以伐諸侯しょこう者しゃ也，故こ曰：五ご霸者，三さん王おう之の罪人ざいにん也。
Gaozi II:
Mencius said, 'The five chiefs of the princes were sinners against the three kings. The princes of the present day are sinners against the five chiefs. The Great officers of the present day are sinners against the princes. The sovereign visited the princes, which was called "A tour of Inspection." The princes attended at the court of the sovereign, which was called "Giving a report of office." It was a custom in the spring to examine the ploughing, and supply any deficiency of seed; and in autumn to examine the reaping, and assist where there was a deficiency of the crop. When the sovereign entered the boundaries of a State, if the new ground was being reclaimed, and the old fields well cultivated; if the old were nourished and the worthy honoured; and if men of distinguished talents were placed in office: then the prince was rewarded - rewarded with an addition to his territory. On the other hand, if, on entering a State, the ground was found left wild or overrun with weeds; if the old were neglected and the worthy unhonoured; and if the offices were filled with hard taxgatherers: then the prince was reprimanded. If a prince once omitted his attendance at court, he was punished by degradation of rank; if he did so a second time, he was deprived of a portion of his territory; if he did so a third time, the royal forces were set in motion, and he was removed from his government. Thus the sovereign commanded the punishment, but did not himself inflict it, while the princes inflicted the punishment, but did not command it. The five chiefs, however, dragged the princes to punish other princes, and hence I say that they were sinners against the three kings.
「五ご霸，桓公かんこう為ため盛もり。葵あおい丘たかし之これ會かい諸侯しょこう，束たば牲、載の書しょ而不歃血。初はつ命いのち曰：『誅不孝ふこう，無む易えき樹じゅ子こ，無む以妾為ため妻つま。』再さい命いのち曰：『尊みこと賢けん育そだて才ざい，以彰有德うとく。』三さん命いのち曰：『敬老けいろう慈幼，無む忘賓旅たび。』四よん命いのち曰：『士し無む世よ官かん，官かん事ごと無な攝と，取と士し必得，無む專せん殺ころせ大夫たいふ。』五ご命いのち曰：『無む曲きょく防ぼう，無む遏糴，無む有ゆう封ふう而不告つげ。』曰：『凡我同盟どうめい之これ人にん，既すんで盟めい之これ後ご，言げん歸き于好。』今いま之の諸侯しょこう，皆みな犯はん此五禁きん，故こ曰：今いま之の諸侯しょこう，五霸之罪人也。
'Of the five chiefs the most powerful was the duke Huan. At the assembly of the princes in Kui Qiu, he bound the victim and placed the writing upon it, but did not slay it to smear their mouths with the blood. The first injunction in their agreement was, "Slay the unfilial; change not the son who has been appointed heir; exalt not a concubine to be the wife." The second was, "Honour the worthy, and maintain the talented, to give distinction to the virtuous." The third was, "Respect the old, and be kind to the young. Be not forgetful of strangers and travellers." The fourth was, "Let not offices be hereditary, nor let officers be pluralists. In the selection of officers let the object be to get the proper men. Let not a ruler take it on himself to put to death a Great officer." The fifth was, "Follow no crooked policy in making embankments. Impose no restrictions on the sale of grain. Let there be no promotions without first announcing them to the sovereign." It was then said, "All we who have united in this agreement shall hereafter maintain amicable relations." The princes of the present day all violate these five prohibitions, and therefore I say that the princes of the present day are sinners against the five chiefs.
「長ちょう君くん之の惡あく其罪小しょう，逢君之の惡あく其罪大だい。今いま之の大夫たいふ，皆みな逢君之の惡あく，故こ曰：今いま之の大夫たいふ，今いま之の諸侯しょこう之の罪人ざいにん也。」
'The crime of him who connives at, and aids, the wickedness of his prince is small, but the crime of him who anticipates and excites that wickedness is great. The officers of the present day all go to meet their sovereigns' wickedness, and therefore I say that the Great officers of the present day are sinners against the princes.'

28 告つげ子こ下か:
魯欲使し慎子しんこ為ため將軍しょうぐん。孟子もうこ曰：「不ふ教きょう民みん而用之の，謂いい之の殃民。殃民者しゃ，不ふ容よう於堯舜しゅん之これ世せい。一いち戰勝せんしょう齊ひとし，遂とげ有ゆう南陽なんよう，然しか且不可ふか。」
Gaozi II:
The prince of Lu wanted to make the minister Shen commander of his army. Mencius said, 'To employ an uninstructed people in war may be said to be destroying the people. A destroyer of the people would not have been tolerated in the times of Yao and Shun. Though by a single battle you should subdue Qi, and get possession of Nan Yang, the thing ought not to be done.'
慎子しんこ勃然ぼつぜん不ふ悅えつ曰：「此則滑すべり釐所不ふ識也。」
Shen changed countenance, and said in displeasure, 'This is what I, Gu Li, do not understand.'
曰：「吾われ明あかり告つげ子こ。天子てんし之の地方ちほう千里せんり；不ふ千里せんり，不足ふそく以待諸侯しょこう。諸侯しょこう之の地方ちほう百ひゃく里さと；不ふ百ひゃく里り，不足ふそく以守宗廟そうびょう之の典籍てんせき。周しゅう公こう之の封ふうじ於魯，為ため方かた百ひゃく里さと也；地ち非ひ不足ふそく，而儉於百ひゃく里さと。太たい公こう之の封ふうじ於齊おさい也，亦また為ため方かた百ひゃく里さと也；地ち非ひ不足ふそく也，而儉於百ひゃく里さと。今こん魯方百ひゃく里さと者しゃ五ご，子し以為有ゆう王者おうじゃ作さく，則のり魯在所しょ損そん乎？在所ざいしょ益えき乎？徒と取と諸しょ彼かれ以與此，然しか且仁者しゃ不為ふため，況きょう於殺人じん以求之の乎？君子くんし之の事こと君くん也，務つとむ引其君くん以當道どう，志こころざし於仁而已。」
Mencius said, 'I will lay the case plainly before you. The territory appropriated to the sovereign is 1,000 li square. Without a thousand li, he would not have sufficient for his entertainment of the princes. The territory appropriated to a Hou is 100 li square. Without 100 li, he would not have sufficient wherewith to observe the statutes kept in his ancestral temple. When Zhou Gong was invested with the principalily of Lu, it was a hundred li square. The territory was indeed enough, but it was not more than 100 li. When Tai Gong was invested with the principality of Qi, it was 100 li square. The territory was indeed enough, but it was not more than 100 li. Now Lu is five times 100 li square. If a true royal ruler were to arise, whether do you think that Lu would be diminished or increased by him? If it were merely taking the place from the one State to give it to the other, a benevolent man would not do it; how much less will he do so, when the end is to be sought by the slaughter of men! The way in which a superior man serves his prince contemplates simply the leading him in the right path, and directing his mind to benevolence.'

29 告つげ子こ下か:
孟子もうし曰：「今いま之の事こと君くん者しゃ曰：『我わが能のう為ため君くん辟土地ち，充たかし府ふ庫こ。』今いま之の所謂いわゆる良りょう臣しん，古いにしえ之の所謂いわゆる民みん賊ぞく也。君きみ不ふ鄉さと道どう，不ふ志こころざし於仁，而求富之とみゆき，是ぜ富とみ桀也。『我わが能のう為ため君くん約やく與國よこく，戰せん必克。』今いま之の所謂いわゆる良りょう臣しん，古いにしえ之の所謂いわゆる民みん賊ぞく也。君きみ不ふ鄉さと道どう，不ふ志こころざし於仁，而求為之ためゆき強きょう戰せん，是ぜ輔桀也。由よし今いま之の道みち，無む變へん今いま之の俗ぞく，雖與之の天下てんか，不能ふのう一朝いっちょう居きょ也。」
Gaozi II:
Mencius said, 'Those who now-a-days serve their sovereigns say, "We can for our sovereign enlarge the limits of the cultivated ground, and fill his treasuries and arsenals." Such persons are now-a-days called "Good ministers," but anciently they were called "Robbers of the people." If a sovereign follows not the right way, nor has his mind bent on benevolence, to seek to enrich him is to enrich a Jie. Or they will say, "We can for our sovereign form alliances with other States, so that our battles must be successful." Such persons are now-a-days called "Good ministers," but anciently they were called "Robbers of the people." If a sovereign follows not the right way, nor has his mind directed to benevolence, to seek to enrich him is to enrich a Jie. Although a prince, pursuing the path of the present day, and not changing its practices, were to have the throne given to him, he could not retain it for a single morning.'

30 告つげ子こ下か:
白はく圭けい曰：「吾われ欲よく二に十じゅう而取一いち，何なん如？」
Gaozi II:
Bai Gui said, 'I want to take a twentieth of the produce only as the tax. What do you think of it?'
孟子もうし曰：「子こ之の道みち，貉むじな道也みちや。萬まん室しつ之の國くに，一人ひとり陶すえ，則のり可か乎？」
Mencius said, 'Your way would be that of the Mo. In a country of ten thousand families, would it do to have only one potter?'
曰：「不可ふか，器うつわ不足ふそく用よう也。」
Gui replied, 'No. The vessels would not be enough to use.'
曰：「夫おっと貉むじな，五穀ごこく不ふ生せい，惟おもんみ黍生きびゅう之の。無む城郭じょうかく、宮室きゅうしつ、宗廟そうびょう、祭祀さいし之の禮れい，無む諸侯しょこう幣帛へいはく饔飧，無む百官ひゃっかん有司ゆうし，故こ二に十取一而足也。今居いまい中國ちゅうごく，去さ人倫じんりん，無む君子くんし，如之何なん其可也かなり？陶とう以寡，且不可ふか以為國こく，況きょう無む君子くんし乎？欲よく輕けい之の於堯舜しゅん之の道者どうしゃ，大だい貉むじな小しょう貉むじな也；欲よく重之しげゆき於堯舜しゅん之の道者どうしゃ，大だい桀小桀也。」
Mencius went on, 'In Mo all the five kinds of grain are not grown; it only produces the millet. There are no fortified cities, no edifices, no ancestral temples, no ceremonies of sacrifice; there are no princes requiring presents and entertainments; there is no system of officers with their various subordinates. On these accounts a tax of one-twentieth of the produce is sufficient there. But now it is the Middle Kingdom that we live in. To banish the relationships of men, and have no superior men - how can such a state of things be thought of? With but few potters a kingdom cannot subsist; how much less can it subsist without men of a higher rank than others? If we wish to make the taxation lighter than the system of Yao and Shun, we shall just have a great Mo and a small Mo. If we wish to make it heavier, we shall just have the great Jie and the small Jie.'

31 告つげ子こ下か:
白はく圭けい曰：「丹に之の治水ちすい也愈於禹。」
Gaozi II:
Bai Gui said, 'My management of the waters is superior to that of Yu.'
孟子もうし曰：「子こ過か矣。禹之治水ちすい，水みず之の道也みちや。是ぜ故こ禹以四海しかい為ため壑，今こん吾子あご以鄰國こく為ため壑。水みず逆行ぎゃっこう，謂いい之の洚水。洚水者しゃ，洪水こうずい也，仁じん人じん之これ所しょ惡あく也。吾子あご過か矣。」
Mencius replied, 'You are wrong, Sir. Yu's regulation of the waters was according to the laws of water. He therefore made the four seas their receptacle, while you make the neighbouring States their receptacle. Water flowing out of its channels is called an inundation. Inundating waters are a vast waste of water, and what a benevolent man detests. You are wrong, my good Sir.'

32 告つげ子こ下か:
孟子もうし曰：「君子くんし不ふ亮あきら，惡あく乎執？」
Gaozi II:
Mencius said, 'If a scholar have not faith, how shall he take a firm hold of things?'

33 告つげ子こ下か:
魯欲使し樂らく正子まさこ為政いせい。
Gaozi II:
The prince of Lu wanting to commit the administration of his government to the disciple Yue Zheng,
孟子もうし曰：「吾われ聞之，喜き而不寐。」
Mencius said, 'When I heard of it, I was so glad that I could not sleep.'
公孫こうそん丑うし曰：「樂らく正子まさこ強きょう乎？」曰：「否いな。」
Gong Sun Chou asked, 'Is Yue Zheng a man of vigour?' and was answered, 'No.'
「有ゆう知慮ちりょ乎？」曰：「否いな。」
'Is he wise in council?' 'No.'
「多聞たもん識乎？」曰：「否いな。」
'Is he possessed of much information?' 'No.'
「然しか則のり奚為喜き而不寐？」曰：「其為人じん也好善ぜん。」
'What then made you so glad that you could not sleep?' 'He is a man who loves what is good.'
「好こう善ぜん足あし乎？」曰：「好こう善ぜん優ゆう於天下か，而況魯國乎？夫おっと苟好善ぜん，則のり四海しかい之の內，皆みな將はた輕けい千里而來告之以善。夫おっと苟不好こう善ぜん，則のり人じん將はた曰：『訑訑，予よ既すんで已やめ知之ともゆき矣。』訑訑之の聲音こわね顏色かおいろ，距人於千里さと之の外そと。士し止とめ於千里さと之の外そと，則のり讒諂面めん諛之人じん至いたり矣。與あずか讒諂面めん諛之人じん居い，國くに欲よく治おさむ，可か得とく乎？」
'Is the love of what is good sufficient?' 'The love of what is good is more than a sufficient qualification for the government of the kingdom; how much more is it so for the State of Lu! If a minister love what is good, all within the four seas will count 1000 li but a small distance, and will come and lay their good thoughts before him. If he do not love what is good, men will say, "How self-conceited he looks? He is sayinq to himself, I know it." The language and looks of that self-conceit will keep men off at a distance of 1,000 li. When good men stop 1,000 li off, calumniators, flatterers, and sycophants will make their appearance. When a minister lives among calumniators, flatterers, and sycophants, though he may wish the State to be well governed, is it possible for it to be so?'

34 告つげ子こ下か:
陳ひね子こ曰：「古いにしえ之の君子くんし何なん如則仕つかまつ？」
Gaozi II:
The disciple Chen said, 'What were the principles on which superior men of old took office?'
孟子もうし曰：「所ところ就三さん，所しょ去さ三さん。迎むかい之の致敬以有禮れい，言こと將行まさゆき其言也，則のり就之；禮れい貌未衰おとろえ，言げん弗どる行ぎょう也，則のり去さ之これ。其次，雖未行ぎょう其言也，迎むかい之の致敬以有禮れい，則のり就之；禮れい貌衰，則のり去さ之これ。其下，朝あさ不ふ食しょく，夕ゆう不ふ食しょく，飢餓きが不能ふのう出で門戶もんこ。君くん聞之曰：『吾われ大だい者しゃ不能ふのう行ぎょう其道，又また不能ふのう從したがえ其言也，使つかい飢餓きが於我土地とち，吾われ恥はじ之の。』周しゅう之の，亦また可か受也，免めん死し而已矣。」
Mencius replied, 'There were three cases in which they accepted office, and three in which they left it. If received with the utmost respect and all polite observances, and they could say to themselves that the prince would carry their words into practice, then they took office with him. Afterwards, although there might be no remission in the polite demeanour of the prince, if their words were not carried into practice, they would leave him. The second case was that in which, though the prince could not be expected at once to carry their words into practice, yet being received by him with the utmost respect, they took office with him. But afterwards, if there was a remission in his polite demeanour, they would leave him. The last case was that of the superior man who had nothing to eat, either morning or evening, and was so famished that he could not move out of his door. If the prince, on hearing of his state, said, "I must fail in the great point, that of carrying his doctrines into practice, neither am I able to follow his words, but I am ashamed to allow him to die of want in my country;" the assistance offered in such a case might be received, but not beyond what was sufficient to avert death.'

35 告つげ子こ下か:
孟子もうし曰：「舜しゅん發はつ於畎畝うね之の中なか，傅でん說せつ舉於版ばん築ちく之これ閒あいだ，膠にかわ鬲舉於魚鹽しお之の中なか，管かん夷えびす吾われ舉於士し，孫まご叔敖舉於海うみ，百里ひゃくり奚舉於市。故こ天てん將はた降くだ大任たいにん於是人じん也，必先苦く其心志こころざし，勞ろう其筋骨こつ，餓かつえ其體膚はだ，空そら乏とぼし其身，行ぎょう拂はらい亂らん其所為しょい，所以ゆえん動どう心こころ忍性にんしょう，曾益其所不能ふのう。人ひと恒つね過か，然しか後こう能のう改あらため；困こま於心，衡於慮，而後作さく；徵ちょう於色，發はつ於聲，而後喻。入いれ則そく無法むほう家か拂はらい士し，出で則そく無敵むてき國外こくがい患者かんじゃ，國くに恒つね亡ほろび。然しか後ご知生ともお於憂患而死し於安樂あんらく也。」
Gaozi II:
Mencius said, 'Shun rose from among the channelled fields. Fu Yue was called to office from the midst of his building frames; Jiao Ge from his fish and salt; Guan Yi Wu from the hands of his gaoler; Sun Shu Ao from his hiding by the sea-shore; and Bai Li Xi from the market-place. Thus, when Heaven is about to confer a great office on any man, it first exercises his mind with suffering, and his sinews and bones with toil. It exposes his body to hunger, and subjects him to extreme poverty. It confounds his undertakings. By all these methods it stimulates his mind, hardens his nature, and supplies his incompetencies. Men for the most part err, and are afterwards able to reform. They are distressed in mind and perplexed in their thoughts, and then they arise to vigorous reformation. When things have been evidenced in men's looks, and set forth in their words, then they understand them. If a prince have not about his court families attached to the laws and worthy counsellors, and if abroad there are not hostile States or other external calamities, his kingdom will generally come to ruin. From these things we see how life springs from sorrow and calamity, and death from ease and pleasure.'

36 告つげ子こ下か:
孟子もうし曰：「教きょう亦また多た術じゅつ矣，予よ不ふ屑くず之の教誨きょうかい也者，是ぜ亦また教誨きょうかい之の而已矣。」
Gaozi II:
Mencius said, 'There are many arts in teaching. I refuse, as inconsistent with my character, to teach a man, but I am only thereby still teaching him.'

URN: ctp:mengzi/gaozi-ii