(Translated by https://www.hiragana.jp/)
Mengzi : Wan Zhang I - Chinese Text Project
Follow us on Facebook to receive important updates Follow us on Twitter to receive important updates Follow us on sina.com's microblogging site to receive important updates Follow us on Douban to receive important updates
Chinese Text Project
Show translation:[None] [English]
-> -> -> Wan Zhang I

《萬まん章しょう上じょう - Wan Zhang I》

English translation: James Legge [?]
Books referencing 《萬まん章しょう上じょう》 Library Resources
1 萬まん章しょう上じょう:
萬まん章しょう問とい曰：「舜しゅん往于田た，號泣ごうきゅう于旻天てん，何なに為ため其號泣也？」
Wan Zhang I:
Wan Zhang asked Mencius, saying, 'When Shun went into the fields, he cried out and wept towards the pitying heavens. Why did he cry out and weep?'
孟子もうし曰：「怨慕也。」
Mencius replied, 'He was dissatisfied, and full of earnest desire.'
萬まん章しょう曰：「父母ちちはは愛あい之の，喜き而不忘；父母ちちはは惡あく之の，勞ろう而不怨。然しか則のり舜しゅん怨乎？」
Wan Zhang said, 'When his parents love him, a son rejoices and forgets them not. When his parents hate him, though they punish him, he does not murmur. Was Shun then murmuring against his parents?'
曰：「長ちょう息いき問とい於公明こうめい高だか曰：『舜しゅん往于田た，則のり吾われ既得きとく聞命矣；號泣ごうきゅう于旻天てん，于父母ちちはは，則のり吾われ不ふ知也ともや。』公明こうめい高だか曰：『是非ぜひ爾しか所ところ知也ともや。』夫おっと公明こうめい高だか以孝子こ之の心しん，為ため不ふ若わか是ぜ恝，我わが竭力耕田こうだ，共きょう為ため子こ職しょく而已矣，父母ちちはは之の不ふ我が愛あい，於我何なん哉？帝みかど使し其子九きゅう男なん二女じじょ，百官牛羊倉廩備，以事舜しゅん於畎畝うね之の中なか。天下てんか之の士多した就之者しゃ，帝みかど將はた胥天下か而遷之の焉。為ため不順ふじゅん於父母ちちはは，如窮人じん無む所しょ歸き。天下てんか之の士し悅えつ之の，人にん之これ所しょ欲よく也，而不足ふそく以解憂う；好色こうしょく，人にん之これ所しょ欲よく，妻つま帝みかど之の二女じじょ，而不足ふそく以解憂う；富とみ，人にん之これ所しょ欲よく，富有ふゆう天下でんか，而不足ふそく以解憂う；貴き，人にん之これ所しょ欲よく，貴き為ため天子てんし，而不足ふそく以解憂う。人ひと悅えつ之の、好色こうしょく、富貴ふうき，無む足あし以解憂ゆう者しゃ，惟おもんみ順じゅん於父母ちちはは，可か以解憂う。人ひと少しょう，則のり慕父母ちちはは；知ち好色こうしょく，則のり慕少艾もぐさ；有ゆう妻子さいし，則のり慕妻子さいし；仕つかまつ則のり慕君，不ふ得とく於君則そく熱中ねっちゅう。大だい孝こう終身しゅうしん慕父母ちちはは。五ご十じゅう而慕者しゃ，予よ於大おだい舜しゅん見みる之の矣。」
Mencius answered, 'Chang Xi asked Gong Ming Gao, saying, "As to Shun's going into the fields, I have received your instructions, but I do not know about his weeping and crying out to the pitying heavens and to his parents." Gong Ming Gao answered him, "You do not understand that matter." Now, Gong Ming Gao supposed that the heart of the filial son could not be so free of sorrow. Shun would say, "I exert my strength to cultivate the fields, but I am thereby only discharging my office as a son. What can there be in me that my parents do not love me?" The Di caused his own children, nine sons and two daughters, the various officers, oxen and sheep, storehouses and granaries, all to be prepared, to serve Shun amid the channelled fields. Of the scholars of the kingdom there were multitudes who flocked to him. The sovereign designed that Shun should superintend the kingdom along with him, and then to transfer it to him entirely. But because his parents were not in accord with him, he felt like a poor man who has nowhere to turn to. To be delighted in by all the scholars of the kingdom, is what men desire, but it was not sufficient to remove the sorrow of Shun. The possession of beauty is what men desire, and Shun had for his wives the two daughters of the Di, but this was not sufficient to remove his sorrow. Riches are what men desire, and the kingdom was the rich property of Shun, but this was not sufficient to remove his sorrow. Honours are what men desire, and Shun had the dignity of being sovereign, but this was not sufficient to remove his sorrow. The reason why the being the object of men's delight, with the possession of beauty, riches, and honours were not sufficient to remove his sorrow, was that it could be removed only by his getting his parents to be in accord with him. The desire of the child is towards his father and mother. When he becomes conscious of the attractions of beauty, his desire is towards young and beautiful women. When he comes to have a wife and children, his desire is towards them. When he obtains office, his desire is towards his sovereign - if he cannot get the regard of his sovereign, he burns within. But the man of great filial piety, to the end of his life, has his desire towards his parents. In the great Shun I see the case of one whose desire at fifty year's was towards them.'

2 萬まん章しょう上じょう:
萬まん章しょう問とい曰：「《詩し》云うん：『娶めと妻つま如之何なに？必告父母ちちはは。』信しん斯言也，宜むべ莫如舜しゅん。舜しゅん之の不ふ告つげ而娶，何なに也？」
Wan Zhang I:
Wan Zhang asked Mencius, saying, 'It is said in the Book of Poetry, "In marrying a wife, how ought a man to proceed? He must inform his parents." If the rule be indeed as here expressed, no man ought to have illustrated it so well as Shun. How was it that Shun's marriage took place without his informing his parents?'
孟子もうし曰：「告つげ則そく不ふ得え娶めと。男女だんじょ居室きょしつ，人にん之の大だい倫りん也。如告，則のり廢人はいじん之の大だい倫りん，以懟父母ちちはは，是ぜ以不告つげ也。」
Mencius replied, 'If he had informed them, he would not have been able to marry. That male and female should dwell together, is the greatest of human relations. If Shun had informed his parents, he must have made void this greatest of human relations, thereby incurring their resentment. On this account, he did not inform them!'
萬まん章しょう曰：「舜しゅん之の不ふ告つげ而娶，則のり吾われ既得きとく聞命矣；帝みかど之の妻つま舜しゅん而不告つげ，何なに也？」
Wan Zhang said, 'As to Shun's marrying without informing his parents, I have heard your instructions; but how was it that the Di Yao gave him his daughters as wives without informing Shun's parents?'
曰：「帝みかど亦また知ち告つげ焉則不ふ得とく妻つま也。」
Mencius said, 'The Di also knew that if he informed them, he could not marry his daughters to him.'
萬まん章しょう曰：「父母ちちはは使し舜しゅん完かん廩，捐階，瞽瞍焚廩。使つかい浚井，出で，從したがえ而揜之の。象ぞう曰：『謨蓋都と君くん咸我績。牛うし羊ひつじ父母ちちはは，倉くら廩父母ちちはは，干戈かんか朕ちん，琴きん朕ちん，弤朕，二嫂使治朕棲。』象ぞう往入舜しゅん宮みや，舜しゅん在ざい床ゆか琴きん。象ぞう曰：『鬱うつ陶すえ思おもえ君きみ爾しか。』忸怩じくじ。舜しゅん曰：『惟おもんみ茲臣庶，汝なんじ其于予よ治ち。』不ふ識舜不知ふち象ぞう之の將はた殺ころせ己おのれ與あずか？」
Wan Zhang said, 'His parents set Shun to repair a granary, to which, the ladder having been removed, Gu Sou set fire. They also made him dig a well. He got out, but they, not knowing that, proceeded to cover him up. Xiang said, "Of the scheme to cover up the city-forming prince, the merit is all mine. Let my parents have his oxen and sheep. Let them have his storehouses and granaries. His shield and spear shall be mine. His lute shall be mine. His bow shall be mine. His two wives I shall make attend for me to my bed." Xiang then went away into Shun's palace, and there was Shun on his couch playing on his lute. Xiang said, "I am come simply because I was thinking anxiously about you." At the same time, he blushed deeply. Shun said to him, "There are all my officers - do you undertake the government of them for me." I do not know whether Shun was ignorant of Xiang's wishing to kill him.'
曰：「奚而不ふ知也ともや？象ぞう憂う亦また憂ゆう，象ぞう喜き亦また喜き。」
Mencius answered, 'How could he be ignorant of that? But when Xiang was sorrowful, he was also sorrowful; when Xiang was joyful, he was also joyful.'
曰：「然しか則のり舜しゅん偽にせ喜き者しゃ與あずか？」
Zhang said, 'In that case, then, did not Shun rejoice hypocritically?'
曰：「否いな。昔むかし者しゃ有ゆう饋生魚ぎょ於鄭子こ產さん，子こ產さん使つかい校こう人畜じんちく之の池いけ。校こう人じん烹之，反命はんめい曰：『始はじめ舍しゃ之の圉圉焉，少しょう則のり洋洋ようよう焉，攸然而逝。』子こ產さん曰『得とく其所哉！得とく其所哉！』校こう人出ひとで，曰：『孰謂子こ產さん智さとし？予よ既すんで烹而食しょく之の，曰：得とく其所哉？得とく其所哉。』故こ君子くんし可か欺以其方，難なん罔以非ひ其道。彼かれ以愛兄けい之の道みち來らい，故こ誠まこと信しん而喜之の，奚偽焉？」
Mencius replied, 'No. Formerly, some one sent a present of a live fish to Zi Chan of Zhang. Zi Chan ordered his pond-keeper to keep it in the pond, but that officer cooked it, and reported the execution of his commission, saying, "When I first let it go, it embarrassed. In a little while, it seemed to be somewhat at ease, then it swam away joyfully." Zi Chan observed, "It had got into its element! It had got into its element!" The pond-keeper then went out and said, "Who calls Zi Chan a wise man? After I had cooked and eaten the fish, he says, "It had got into its element! It had got into its element!" Thus a superior man may be imposed on by what seems to be as it ought to be, but he cannot be entrapped by what is contrary to right principle. Xiang came in the way in which the love of his elder brother would have made him come; therefore Shun sincerely believed him, and rejoiced. What hypocrisy was there?'

3 萬まん章しょう上じょう:
萬まん章しょう問とい曰：「象ぞう日び以殺舜しゅん為事しごと，立たて為ため天子てんし，則のり放ひ之これ，何なに也？」
Wan Zhang I:
Wan Zhang said, 'Xiang made it his daily business to slay Shun. When Shun was made sovereign, how was it that he only banished him?'
孟子もうし曰：「封ふう之の也，或ある曰放焉。」
Mencius said, 'He raised him to be a prince. Some supposed that it was banishing him?'
萬まん章しょう曰：「舜しゅん流りゅう共ども工こう于幽州しゅう，放ひ驩兜于崇山さん，殺ころせ三苗于三危，殛鯀于羽山さん，四罪而天下咸服，誅不仁ふじん也。象ぞう至いたり不仁ふじん，封ふう之の有ゆう庳。有ゆう庳之人じん奚罪焉？仁じん人じん固かた如是にょぜ乎？在ざい他人たにん則そく誅之，在ざい弟おとうと則そく封ふう之の。」
Wan Zhang said, 'Shun banished the superintendent of works to You Zhou; he sent away Huan Dou to the mountain Chong; he slew the prince of San Miao in San Wei; and he imprisoned Gun on the mountain Yu. When the crimes of those four were thus punished, the whole kingdom acquiesced - it was a cutting off of men who were destitute of benevolence. But Xiang was of all men the most destitute of benevolence, and Shun raised him to be the prince of You Bei - of what crimes had the people of You Bei been guilty? Does a benevolent man really act thus? In the case of other men, he cut them off; in the case of his brother, he raised him to be a prince.'
曰：「仁じん人じん之の於弟也，不ふ藏ぞう怒いか焉，不ふ宿やど怨焉，親愛しんあい之の而已矣。親おや之の欲よく其貴也，愛あい之の欲よく其富也とみや。封ふう之の有ゆう庳，富貴ふうき之の也。身み為ため天子てんし，弟おとうと為ため匹夫ひっぷ，可か謂いい親愛しんあい之の乎？」
Mencius replied, 'A benevolent man does not lay up anger, nor cherish resentment against his brother, but only regards him with affection and love. Regarding him with affection, he wishes him to be honourable: regarding him with love, he wishes him to be rich. The appointment of Xiang to be the prince of You Bei was to enrich and ennoble him. If while Shun himself was sovereign, his brother had been a common man, could he have been said to regard him with affection and love?'
「敢問或ある曰放者しゃ，何なに謂いい也？」
Wan Zhang said, 'I venture to ask what you mean by saying that some supposed that it was a banishing of Xiang?'
曰：「象ぞう不ふ得とく有為ゆうい於其國こく，天子てんし使し吏治其國，而納其貢稅ぜい焉，故こ謂いい之の放ひ，豈あに得とく暴彼民みん哉？雖然，欲ほし常常つねづね而見之の，故こ源みなもと源はじめ而來。『不ふ及貢，以政接せっ于有庳』，此之謂いい也。」
Mencius replied, 'Xiang could do nothing in his State. The Son of Heaven appointed an officer to administer its government, and to pay over its revenues to him. This treatment of him led to its being said that he was banished. How indeed could he be allowed the means of oppressing the people? Nevertheless, Shun wished to be continually seeing him, and by this arrangement, he came incessantly to court, as is signified in that expression: "He did not wait for the rendering of tribute, or affairs of government, to receive the prince of You Bei.

4 萬まん章しょう上じょう:
咸丘蒙こうむ問とい曰：「語かたり云うん：『盛もり德之のりゆき士し，君きみ不ふ得とく而臣，父ちち不ふ得とく而子。』舜しゅん南面なんめん而立じりつ，堯帥諸侯しょこう北面ほくめん而朝之の，瞽瞍亦また北面ほくめん而朝之の。舜しゅん見み瞽瞍，其容有ゆう蹙。孔子こうし曰：『於斯時じ也，天下てんか殆哉，岌岌乎！』不ふ識此語ご誠まこと然しか乎哉？」
Wan Zhang I:
Xian Qiu Meng asked Mencius, saying, 'There is the saying, "A scholar of complete virtue may not be employed as a minister by his sovereign, nor treated as a son by his father. Shun stood with his face to the south, and Yao, at the head of all the princes, appeared before him at court with his face to the north. Gu Sou also did the same. When Shun saw Gu Sou, his countenance became discomposed. Confucius said, At this time, in what a perilous condition was the kingdom! Its state was indeed unsettled." - I do not know whether what is here said really took place.'
孟子もうし曰：「否いな。此非君子くんし之の言げん，齊ひとし東野とうの人じん之の語かたり也。堯老而舜攝と也。《堯典》曰：『二に十じゅう有ゆう八はち載の，放ひ勳くん乃徂落，百姓ひゃくしょう如喪考妣こうひ，三さん年ねん，四海しかい遏密八はち音おと。』孔子こうし曰：『天てん無む二に日にち，民みん無む二王におう。』舜しゅん既すんで為ため天子てんし矣，又また帥そち天下でんか諸侯しょこう以為堯三さん年ねん喪も，是ぜ二に天子てんし矣。」
Mencius replied, 'No. These are not the words of a superior man. They are the sayings of an uncultivated person of the east of Qi. When Yao was old, Shun was associated with him in the government. It is said in the Canon of Yao, "After twenty and eight years, the Highly Meritorious one deceased. The people acted as if they were mourning for a father or mother for three years, and up to the borders of the four seas every sound of music was hushed." Confucius said, "There are not two suns in the sky, nor two sovereigns over the people." Shun having been sovereign, and, moreover, leading on all the princes to observe the three years' mourning for Yao, there would have been in this case two sovereigns.'
咸丘蒙こうむ曰：「舜しゅん之の不ふ臣しん堯，則のり吾われ既得きとく聞命矣。《詩し》云うん：『普天ふてん之の下した，莫非王土おうど；率土そっと之の濱はま，莫非王おう臣しん。』而舜既すんで為ため天子てんし矣，敢問瞽瞍之の非ひ臣しん，如何いか？」
Xian Qiu Meng said, 'On the point of Shun's not treating Yao as a minister, I have received your instructions. But it is said in the Book of Poetry, Under the whole heaven, Every spot is the sovereign's ground; To the borders of the land, Every individual is the sovereign's minister;" - and Shun had become sovereign. I venture to ask how it was that Gu Sou was not one of his ministers.'
曰：「是ぜ詩し也，非ひ是ぜ之の謂いい也；勞ろう於王事おうじ，而不得とく養父母ようふぼ也。曰：『此莫非ひ王事おうじ，我わが獨どく賢けん勞ろう也。』故こ說せつ《詩し》者しゃ，不ふ以文害がい辭やめ，不ふ以辭害がい志こころざし。以意逆ぎゃく志こころざし，是ぜ為ため得どく之の。如以辭じ而已矣，《雲くも漢かん》之の詩し曰：『周しゅう餘あまり黎はじむ民みん，靡有孑遺。』信しん斯言也，是ぜ周しゅう無な遺のこ民みん也。孝子こうし之の至いたり，莫大ばくだい乎尊親おや；尊みこと親おや之の至いたり，莫大ばくだい乎以天下でんか養やしなえ。為ため天子てんし父ちち，尊みこと之の至いたり也；以天下か養やしなえ，養やしなえ之の至いたり也。《詩し》曰：『永えい言げん孝こう思おもえ，孝こう思おもえ維則。』此之謂いい也。《書しょ》曰：『祗載見み瞽瞍，夔夔齊ひとし栗ぐり，瞽瞍亦また允まこと若わか。』是ぜ為ため父ちち不ふ得とく而子也。」
Mencius answered, 'That ode is not to be understood in that way - it speaks of being laboriously engaged in the sovereign's business, so as not to be able to nourish one's parents, as if the author said, "This is all the sovereign's business, and how is it that I alone am supposed to have ability, and am made to toil in it?" Therefore, those who explain the odes, may not insist on one term so as to do violence to a sentence, nor on a sentence so as to do violence to the general scope. They must try with their thoughts to meet that scope, and then we shall apprehend it. If we simply take single sentences, there is that in the ode called "The Milky Way," - "Of the black-haired people of the remnant of Zhou, There is not half a one left." If it had been really as thus expressed, then not an individual of the people of Zhou was left. Of all which a filial son can attain to, there is nothing greater than his honouring his parents. And of what can be attained to in the honouring one's parents, there is nothing greater than the nourishing them with the whole kingdom. Gu Sou was the father of the sovereign - this was the height of honour. Shun nourished him with the whole kingdom - this was the height of nourishing. In this was verified the sentiment in the Book of Poetry, "Ever cherishing filial thoughts, Those filial thoughts became an example to after ages." It is said in the Book of History, "Reverently performing his duties, he waited on Gu Sou, and was full of veneration and awe. Gu Sou also believed him and conformed to virtue." This is the true case of the scholar of complete virtue not being treated as a son by his father.'

5 萬まん章しょう上じょう:
萬まん章しょう曰：「堯以天下でんか與あずか舜しゅん，有ゆう諸しょ？」
Wan Zhang I:
Wan Zhang said, 'Was it the case that Yao gave the throne to Shun?'
孟子もうし曰：「否いな。天子てんし不能ふのう以天下か與あずか人ひと。」
Mencius said, 'No. The sovereign cannot give the throne to another.'
「然しか則のり舜しゅん有ゆう天下てんか也，孰與之の？」
'Yes - but Shun had the throne. Who gave it to him?'
曰：「天與てんよ之の。」
'Heaven gave it to him,' was the answer.
「天與てんよ之これ者しゃ，諄諄じゅんじゅん然しか命いのち之の乎？」
'" Heaven gave it to him:" - did Heaven confer its appointment on him with specific injunctions?'
曰：「否いな。天てん不言ふげん，以行與あずか事こと示しめせ之の而已矣。」
Mencius replied, 'No. Heaven does not speak. It simply showed its will by his personal conduct and his conduct of affairs.'
曰：「以行與あずか事こと示しめせ之これ者しゃ如之何なに？」
"It showed its will by his personal conduct and his conduct of affairs" - how was this?'
曰：「天子てんし能のう薦こも人じん於天，不能ふのう使し天與てんよ之の天下てんか；諸侯しょこう能のう薦こも人じん於天子こ，不能ふのう使し天子てんし與あずか之これ諸侯しょこう；大夫たいふ能のう薦こも人じん於諸侯こう，不能ふのう使し諸侯しょこう與あずか之これ大夫たいふ。昔むかし者しゃ堯薦舜しゅん於天而天受之，暴之於民而民受之，故こ曰：天てん不言ふげん，以行與あずか事こと示しめせ之の而已矣。」
Mencius's answer was, 'The sovereign can present a man to Heaven, but he cannot make Heaven give that man the throne. A prince can present a man to the sovereign, but he cannot cause the sovereign to make that man a prince. A great officer can present a man to his prince, but he cannot cause the prince to make that man a great officer. Yao presented Shun to Heaven, and Heaven accepted him. He presented him to the people, and the people accepted him. Therefore I say, "Heaven does not speak. It simply indicated its will by his personal conduct and his conduct of affairs."'
曰：「敢問薦こも之の於天而天受之，暴之於民而民受之，如何いか？」
Zhang said, 'I presume to ask how it was that Yao presented Shun to Heaven, and Heaven accepted him; and that he exhibited him to the people, and the people accepted him.'
曰：「使つかい之の主祭しゅさい而百神かみ享とおる之の，是ぜ天てん受之；使し之の主事しゅじ而事治ち，百姓ひゃくしょう安やす之の，是ぜ民みん受之也。天與てんよ之の，人にん與あずか之これ，故こ曰：天子てんし不能ふのう以天下か與あずか人ひと。舜しゅん相しょう堯二に十じゅう有ゆう八はち載の，非人ひにん之これ所しょ能のう為ため也，天てん也。堯崩，三さん年ねん之の喪も畢，舜しゅん避堯之子ゆきこ於南河かわ之の南みなみ。天下てんか諸侯しょこう朝あさ覲者，不ふ之これ堯之子こ而之舜しゅん；訟獄者しゃ，不ふ之これ堯之子こ而之舜しゅん；謳歌おうか者しゃ，不ふ謳歌おうか堯之子こ而謳歌か舜しゅん，故こ曰天也。夫おっと然しか後ご之の中國ちゅうごく，踐天子てんし位い焉。而居堯之宮みや，逼堯之子ゆきこ，是ぜ篡也，非ひ天與てんよ也。《太ふとし誓ちかい》曰：『天てん視し自我じが民みん視し，天聽てんちょう自我じが民みん聽』，此之謂いい也。」
Mencius replied, 'He caused him to preside over the sacrifices, and all the spirits were well pleased with them; thus Heaven accepted him. He caused him to preside over the conduct of affairs, and affairs were well administered, so that the people reposed under him; thus the people accepted him. Heaven gave the throne to him. The people gave it to him. Therefore I said, "The sovereign cannot give the throne to another. Shun assisted Yao in the government for twenty and eight years - this was more than man could have done, and was from Heaven. After the death of Yao, when the three years' mourning was completed, Shun withdrew from the son of Yao to the south of South river. The princes of the kingdom, however, repairing to court, went not to the son of Yao, but they went to Shun. Litigants went not to the son of Yao, but they went to Shun. Singers sang not the son of Yao, but they sang Shun. Therefore I said, "Heaven gave him the throne." It was after these things that he went to the Middle Kingdom, and occupied the seat of the Son of Heaven. If he had, before these things, taken up his residence in the palace of Yao, and had applied pressure to the son of Yao, it would have been an act of usurpation, and not the gift of Heaven. This sentiment is expressed in the words of The Great Declaration: "Heaven sees according as my people see; Heaven hears according as my people hear."'

6 萬まん章しょう上じょう:
萬まん章しょう問とい曰：「人ひと有ゆう言ごと：『至いたり於禹而德衰おとろえ，不ふ傳つて於賢而傳於子。』有ゆう諸しょ？」
Wan Zhang I:
Wan Zhang asked Mencius, saying, 'People say, "When the disposal of the kingdom came to Yu, his virtue was inferior to that of Yao and Shun, and he transmitted it not to the worthiest but to his son." Was it so?'
孟子もうし曰：「否いや，不ふ然しか也。天與てんよ賢けん，則のり與あずか賢けん；天與てんよ子こ，則のり與あずか子こ。昔むかし者しゃ舜しゅん薦こも禹於天てん，十じゅう有ゆう七なな年ねん，舜しゅん崩くずし。三さん年ねん之の喪も畢，禹避舜しゅん之子ゆきこ於陽城じょう。天下てんか之の民みん從したがえ之これ，若わか堯崩之これ後ご，不ふ從したがえ堯之子こ而從舜しゅん也。禹薦益えき於天，七なな年ねん，禹崩。三さん年ねん之の喪も畢，益えき避禹之子ゆきこ於箕山やま之の陰かげ。朝あさ覲訟獄ごく者しゃ不ふ之これ益えき而之啟けい，曰：『吾われ君くん之の子こ也。』謳歌おうか者しゃ不ふ謳歌おうか益えき而謳歌おうか啟けい，曰：『吾われ君くん之の子こ也。』丹たん朱しゅ之の不肖ふしょう，舜しゅん之子ゆきこ亦また不肖ふしょう。舜しゅん之の相あい堯，禹之相しょう舜しゅん也，歷年れきねん多た，施ほどこせ澤さわ於民久ひさし。啟けい賢けん，能のう敬けい承繼しょうけい禹之道どう。益えき之の相あい禹也，歷れき年少ねんしょう，施ほどこせ澤さわ於民未み久ひさ。舜しゅん、禹、益えき相去あいさり久遠くおん，其子之の賢けん不肖ふしょう，皆みな天てん也，非人ひにん之これ所しょ能のう為ため也。莫之為ため而為者しゃ，天てん也；莫之致而至いたり者しゃ，命いのち也。匹夫ひっぷ而有天下でんか者しゃ，德とく必若舜しゅん禹，而又有ゆう天子てんし薦こも之これ者しゃ，故こ仲なか尼に不ふ有ゆう天下でんか。繼つぎ世よ以有天下でんか，天てん之これ所しょ廢はい，必若桀紂者しゃ也，故こ益えき、伊い尹いん、周しゅう公こう不ふ有ゆう天下でんか。伊い尹いん相しょう湯ゆ以王於天下か。湯ゆ崩くずれ，太ふとし丁未ていみ立りつ，外そと丙へい二に年ねん，仲なか壬みずのえ四よん年ねん。太ふとし甲かぶと顛覆てんぷく湯ゆ之の典てん刑けい，伊い尹いん放ひ之これ於桐。三さん年ねん，太ふとし甲かぶと悔過，自じ怨自艾もぐさ，於桐處しょ仁じん遷義；三さん年ねん，以聽伊い尹いん之の訓くん己おのれ也，復歸ふっき于亳。周しゅう公こう之の不ふ有ゆう天下でんか，猶なお益えき之の於夏，伊い尹いん之の於殷也。孔子こうし曰：『唐から虞おそれ禪ぜん，夏なつ后きさき、殷いん、周しゅう繼つぎ，其義一也かずや。』」
Mencius replied, 'No; it was not so. When Heaven gave the kingdom to the worthiest, it was given to the worthiest. When Heaven gave it to the son of the preceding sovereign, it was given to him. Shun presented Yu to Heaven. Seventeen years elapsed, and Shun died. When the three years' mourning was expired, Yu withdrew from the son of Shun to Yang Cheng. The people of the kingdom followed him just as after the death of Yao, instead of following his son, they had followed Shun. Yu presented Yi to Heaven. Seven years elapsed, and Yu died. When the three years' mourning was expired, Yi withdrew from the son of Yu to the north of mount Qi. The princes, repairing to court, went not to Yi, but they went to Qi. Litigants did not go to Yi, but they went to Qi, saying, "He is the son of our sovereign;" the singers did not sing Yi, but they sang Qi, saying, "He is the son of our sovereign. That Dan Zhu was not equal to his father, and Shun's son not equal to his; that Shun assisted Yao, and Yu assisted Shun, for many years, conferring benefits on the people for a long time; that thus the length of time during which Shun, Yu, and Yi assisted in the government was so different; that Qi was able, as a man of talents and virtue, reverently to pursue the same course as Yu; that Yi assisted Yu only for a few years, and had not long conferred benefits on the people; that the periods of service of the three were so different; and that the sons were one superior, and the other superior - all this was from Heaven, and what could not be brought about by man. That which is done without man's doing is from Heaven. That which happens without man's causing is from the ordinance of Heaven. In the case of a private individual obtaining the throne, there must be in him virtue equal to that of Shun or Yu; and moreover there must be the presenting of him to Heaven by the preceding sovereign. It was on this account that Confucius did not obtain the throne. When the kingdom is possessed by natural succession, the sovereign who is displaced by Heaven must be like Jie or Zhou. It was on this account that Yi, Yi Yin, and Zhou Gong did not obtain the throne. Yi Yin assisted Tang so that he became sovereign over the kingdom. After the demise of Tang, Tai Ding having died before he could be appointed sovereign, Wai Bing reigned two years, and Zhong Ren four. Tai Jia was then turning upside down the statutes of Tang, when Yi Yin placed him in Tong for three years. There Tai Jia repented of his errors, was contrite, and reformed himself. In Tong be came to dwell in benevolence and walk in righteousness, during those threee years, listening to the lessons given to him by Yi Yin. Then Yi Yin again returned with him to Bo. Zhou Gong not getting the throne was like the case of Yi and the throne of Xia, or like that of Yi Yin and the throne of Yin. Confucius said, "Tang and Yu resigned the throne to their worthy ministers. The sovereign of Xia and those of Yin and Zhou transmitted it to their sons. The principle of righteousness was the same in all the cases."'

7 萬まん章しょう上じょう:
萬まん章しょう問とい曰：「人ひと有ゆう言ごと『伊い尹いん以割烹要湯ゆ』有ゆう諸しょ？」
Wan Zhang I:
Wan Zhang asked Mencius, saying, 'People say that Yi Yin sought an introduction to Tang by his knowledge of cookery. Was it so?'
孟子もうし曰：「否いや，不ふ然しか。伊い尹いん耕こう於有莘之野の，而樂堯舜之の道みち焉。非ひ其義也よしや，非ひ其道也みちや，祿ろく之の以天下か，弗どる顧也；繫馬千せん駟し，弗どる視し也。非ひ其義也よしや，非ひ其道也みちや，一介いっかい不ふ以與人じん，一介いっかい不ふ以取諸人もろびと，湯ゆ使し人じん以幣聘之，囂囂ごうごう然しか曰：『我わが何なに以湯之の聘幣為ため哉？我わが豈あに若わか處しょ畎畝之の中なか，由ゆかり是ぜ以樂堯舜之の道哉みちや？』湯ゆ三さん使つかい往聘之の，既すんで而幡然しか改あらため曰：『與あずか我わが處しょ畎畝之の中なか，由ゆかり是ぜ以樂堯舜之の道みち，吾われ豈あに若わか使つかい是ただし君くん為ため堯舜之の君きみ哉？吾われ豈あに若わか使つかい是ぜ民みん為ため堯舜之の民みん哉？吾われ豈あに若わか於吾身み親おや見み之の哉？天てん之の生なま此民也，使つかい先さき知覺ちかく後ご知ち，使つかい先覺せんかく覺さとし後ご覺さとし也。予よ，天民てんみん之の先覺せんかく者しゃ也；予よ將はた以斯道どう覺さとし斯民也。非ひ予覺よかく之の，而誰也？』思おもえ天下でんか之の民みん匹夫ひっぷ匹ひき婦ふ有ゆう不ふ被ひ堯舜之の澤さわ者しゃ，若わか己おのれ推而內之溝みぞ中ちゅう。其自任じにん以天下か之の重じゅう如此，故こ就湯而說之の以伐夏なつ救民きゅうみん。吾われ未聞みもん枉己而正人じん者しゃ也，況きょう辱はずかしめ己おのれ以正天下でんか者しゃ乎？聖人せいじん之これ行ぎょう不同ふどう也，或ある遠とお或ある近ちか，或ある去さ或ある不ふ去さ，歸かえり潔きよし其身而已矣。吾われ聞其以堯舜しゅん之これ道どう要よう湯ゆ，未聞みもん以割烹也。伊い訓くん曰：『天誅てんちゅう造づくり攻おさむ自じ牧まき宮みや，朕ちん載の自じ亳。』」
Mencius replied, 'No, it was not so. Yi Yin was a farmer in the lands of the prince of Xin, delighting in the principles of Yao and Shun. In any matter contrary to the righteousness which they prescribed, or contrary to their principles, though he had been offered the throne, he would not have regarded it; though there had been yoked for him a thousand teams of horses, he would not have looked at them. In any matter contrary to the righteousness which they prescribed, or contrary to their principles, he would neither have given nor taken a single straw. Tang sent persons with presents of silk to entreat him to enter his service. With an air of indifference and self-satisfaction he said, "What can I do with those silks with which Tang invites me? Is it not best for me to abide in the channelled fields, and so delight myself with the principles of Yao and Shun?" Tang thrice sent messengers to invite him. After this, with the Zhange of resolution displayed in his countenance, he spoke in a different style, "Instead of abiding in the channelled fields and thereby delighting myself with the principles of Yao and Shun, had I not better make this prince a prince like Yao or Shun, and this people like the people of Yao or Shun? Had I not better in my own person see these things for myself? "Heaven's plan in the production of mankind is this: that they who are first informed should instruct those who are later in being informed, and they who first apprehend principles should instruct those who are slower to do so. I am one of Heaven's people who have first apprehended; I will take these principles and instruct this people in them. If I do not instruct them, who will do so?" He thought that among all the people of the kingdom, even the private men and women, if there were any who did not enjoy such benefits as Yao and Shun conferred, it was as if he himself pushed them into a ditch. He took upon himself the heavy charge of the kingdom in this way, and therefore he went to Tang, and pressed upon him the subject of attacking Xia and saving the people. I have not heard of one who bent himself, and at the same time made others straight; how much less could one disgrace himself, and thereby rectify the whole kingdom? The actions of the sages have been different. Some have kept remote from court, and some have drawn near to it; some have left their offices, and some have not done so - that to which those different courses all agree is simply the keeping of their persons pure. I have heard that Yi Yin sought an introduction to Tang by the doctrines of Yao and Shun. I have not heard that he did so by his knowledge of cookery. In the "Instructions of Yi," it is said, "Heaven destroying Jie commenced attacking him in the palace of Mu. I commenced in Bo."'

8 萬まん章しょう上じょう:
萬まん章しょう問とい曰：「或ある謂いい孔子こうし於衛主ぬし癰よう疽，於齊おさい主ぬし侍さむらい人じん瘠やせ環たまき，有ゆう諸しょ乎？」
Wan Zhang I:
Wan Zhang asked Mencius, saying, 'Some say that Confucius, when he was in Wei, lived with the ulcer-doctor, and when he was in Qi, with the attendant, Qi Huan; was it so?'
孟子もうし曰：「否いや，不ふ然しか也。好事こうじ者しゃ為之ためゆき也。於衛主ぬし顏がお讎由。彌子やこ之の妻つま與あずか子こ路ろ之の妻つま，兄弟きょうだい也。彌子やこ謂いい子こ路ろ曰：『孔子こうし主我しゅが，衛まもる卿きょう可か得とく也。』子こ路ろ以告。孔子こうし曰：『有ゆう命いのち。』孔子こうし進すすむ以禮，退すさ以義，得とく之の不ふ得とく曰『有ゆう命いのち』。而主癰よう疽與侍さむらい人じん瘠やせ環たまき，是ぜ無む義よし無む命いのち也。孔子こうし悅えつ於魯衛まもる，遭宋桓司馬しば將すすむ要よう而殺之の，微ほろ服ふく而過宋そう。是ぜ時じ孔子こうし當とう阨，主しゅ司城つかさき貞子さだこ，為ため陳ひね侯こう周しゅう臣しん。吾われ聞觀近臣きんしん，以其所為しょい主ぬし；觀かん遠どお臣しん，以其所しょ主ぬし。若わか孔子こうし主しゅ癰よう疽與侍さむらい人じん瘠やせ環たまき，何なに以為孔子こうし？」
Mencius replied, 'No; it was not so. Those are the inventions of men fond of strange things. When he was in Wei, he lived with Yan Chou You. The wives of the officer Mi and Zi Lu were sisters, and Mi told Zi Lu, "If Confucius will lodge with me, he may attain to the dignity of a high noble of Wei." Zi Lu informed Confucius of this, and he said, "That is as ordered by Heaven." Confucius went into office according to propriety, and retired from it according to righteousness. In regard to his obtaining office or not obtaining it, he said, "That is as ordered." But if he had lodged with the attendant Qi Huan, that would neither have been according to righteousness, nor any ordering of Heaven. When Confucius, being dissatisfied in Lu and Wei, had left those States, he met with the attempt of Hwan, the Master of the Horse, of Song, to intercept and kill him. He assumed, however, the dress of a common man, and passed by Song. At that time, though he was in circumstances of distress, he lodged with the city-master Chang, who was then a minister of Zhou, the marquis of Chen. I have heard that the characters of ministers about court may be discerned from those whom they entertain, and those of stranger officers, from those with whom they lodge. If Confucius had lodged with the ulcer-doctor, and with the attendant Qi Huan, how could he have been Confucius?'

9 萬まん章しょう上じょう:
萬まん章しょう問とい曰：「或ある曰：『百里奚自鬻於秦養牲者，五ご羊ひつじ之の皮かわ，食しょく牛うし，以要秦はた穆きよし公おおやけ。』信しん乎？」
Wan Zhang I:
Wan Zhang asked Mencius, 'Some say that Bai Li Xi sold himself to a cattle-keeper of Jin for the skins of five rams, and fed his oxen, in order to find an introduction to the duke Mu of Qin - was this the case?'
孟子もうし曰：「否いや，不ふ然しか。好事こうじ者しゃ為之ためゆき也。百里ひゃくり奚，虞おそれ人じん也。晉すすむ人じん以垂棘とげ之の璧與屈こごめ產さん之これ乘じょう，假かり道みち於虞以伐虢。宮みや之の奇き諫，百里ひゃくり奚不諫。知ち虞おそれ公こう之の不可ふか諫而去さ，之これ秦しん，年ねん已やめ七なな十じゅう矣，曾不知ふち以食牛うし干ひ秦はた穆きよし公こう之の為ため汙也，可か謂いい智さとし乎？不可ふか諫而不ふ諫，可か謂いい不ふ智さとし乎？知ち虞おそれ公こう之の將はた亡ほろび而先去さ之これ，不可ふか謂いい不ふ智也ともや。時とき舉於秦しん，知ち穆きよし公こう之の可か與あずか有ゆう行くだり也而相之あいの，可か謂いい不ふ智さとし乎？相あい秦しん而顯其君於天下か，可か傳つて於後世こうせい，不ふ賢けん而能之の乎？自じ鬻以成なり其君，鄉黨きょうとう自じ好このみ者しゃ不為ふため，而謂賢者けんじゃ為之ためゆき乎？」
Mencius said, 'No; it was not so. This story was invented by men fond of strange things. Bai Li Xi was a man of Yu. The people of Jin, by the inducement of a round piece of jade from Chui Ji, and four horses of the Qu breed, borrowed a passage through Yu to attack Guo. On that occasion, Gong Zhi Qi remonstrated against granting their request, and Bai Li Xi did not remonstrate. When he knew that the duke of Yu was not to be remonstrated with, and, leaving that State, went to Qin, he had reached the age of seventy. If by that time he did not know that it would be a mean thing to seek an introduction to the duke Mu of Qin by feeding oxen, could he be called wise? But not remonstrating where it was of no use to remonstrate, could he be said not to be wise? Knowing that the duke of Yu would be ruined, and leaving him before that event, he cannot be said not to have been wise. Being then advanced in Qin, he knew that the duke Mu was one with whom he would enjoy a field for action, and became minister to him; could he, acting thus, be said not to be wise? Having become chief minister of Qin, he made his prince distinguished throughout the kingdom, and worthy of being handed down to future ages; could he have done this, if he had not been a man of talents and virtue? As to selling himself in order to accomplish all the aims of his prince, even a villager who had a regard for himself would not do such a thing; and shall we say that a man of talents and virtue did it?'

URN: ctp:mengzi/wan-zhang-i