3.1 公孙丑问曰：“夫子当路于齐，管仲、晏子之功，可复许乎？”孟子曰：“子诚齐人也，知管仲、晏子而已矣。或问乎曾西曰：‘吾子与子路孰贤？’曾西蹴然曰：‘吾先子之所畏也。’曰：‘然则吾子与管仲孰贤？’曾西艴然不悦，曰：‘尔何曾比予于管仲？管仲得君如彼其专也，行乎国政如彼其久也，功烈如彼其卑也，尔何曾比予于是？’”曰：“管仲，曾西之所不为也，而子为我愿之乎？”曰：“管仲以其君霸，晏子以其君显。管仲、晏子犹不足为与？”曰：“以齐王，由反手也。”曰：“若是，则弟子之惑滋甚。且以文王之德，百年而后崩，犹未洽于天下；武王、周公继之，然后大行。今言王若易然，则文王不足法与？”曰：“文王何可当也？由汤至于武丁，贤圣之君六七作，天下归殷久矣，久则难变也。武丁朝诸侯，有天下，犹运之掌也。纣之去武丁未久也，其故家遗俗，流风善政，犹有存者；又有微子、微仲、王子比干、箕子、胶鬲——皆贤人也——相与辅相之，故久而后失之也。尺地，莫非其有也；一民，莫非其臣也；然而文王犹方百里起，是以难也。齐人有言曰：‘虽有智慧，不如乘势；虽有镃基，不如待时。’今时则易然也：夏后、殷、周之盛，地未有过千里者也，而齐有其地矣；鸡鸣狗吠相闻，而达乎四境，而齐有其民矣。地不改辟矣，民不改聚矣，行仁政而王，莫之能御也。且王者之不作，未有疏于此时者也；民之憔悴于虐政，未有甚于此时者也。饥者易为食，渴者易为饮。孔子曰：‘德之流行，速于置邮而传命。’当今之时，万乘之国行仁政，民之悦之，犹解倒悬也。故事半古之人，功必倍之，惟此时为然。”

3.1 Gongsun Chou asked Mencius, saying, "Master, if you were to obtain the ordering of the government in Qi, could you promise yourself to accomplish anew such results as those realized by Guan Zhong and Yan?" Mencius said, "You are indeed a true man of Qi. You know about Guan Zhong and Yan, and nothing more. Some one asked Zeng Xi, saying, 'Sir, to which do you give the superiority, — to yourself or to Zilu?' Zeng Xi looked uneasy, and said, 'He was an object of veneration to my grandfather.''Then,' pursued the other, 'Do you give the superiority to yourself or to Guan Zhong?' Zeng Xi flushed with anger and displeased, said, 'How dare you compare me with Guan Zhong? Considering how entirely Guan Zhong possessed the confidence of his prince, how long he enjoyed the direction of the government of the kingdom, and how low, after all, was what he accomplished, — how is it that you liken me to him?'"Mencius concluded： "Thus Zeng Xi would not play Guan Zhong, and is it what you desire for me, that I should do so?" Gongsun Chou said, "Guan Zhong raised his prince to be the leader of all the other princes, and Yan made his prince illustrious, and do you still think it would not be enough for you to do what they did?" Mencius answered, "To raise Qi to the Imperial dignity would be as easy as it is to turn round the hand." "So!" returned the other, "The perplexity of your disciple is hereby very much increased. There was King Wen, with all the virtue which belonged to him; and who did not die till he had reached a hundred years; — and still his influence had not penetrated throughout the empire. It required King Wu and the duke of Zhou to continue his course, before that influence greatly prevailed. Now you say that the Imperial dignity might be so easily obtained; — is King Wen then not a sufficient object for imitation?" Mencius said, "How can King Wen be matched? From Tang to Wuding, there had appeared six or seven worthy and sage sovereigns. The empire had been attached to Yin for a long time, and this length of time made a change difficult. Wuding had all the princes coming to his court, and possessed the empire as if it had been a thing which he moved round in his palm. Then Zhou was removed from Wuding by no great interval of time. There were still remaining some of the ancient families and of the old manners, of the influence also which had emanated from the earlier sovereign, and of their good government. Moreover, there were the viscount of Wei and his second son, their Royal Highnesses Bigan and the viscount of Ji, and Jiaoge, all, men of ability and virtue, who gave their joint assistance to Zhou in his government. In consequence of these things, it took a long time for him to lose the empire. There was not a foot of ground which he did not possess. There was not one of all the people who was not his subject. So it was on his side, and King Wen made his beginning from a territory of only one hundred square li. On all these accounts, it was difficult for him immediately to attain to the . The people of Qi have a saying —'A man may have wisdom and discernment, but that is not like embracing the favorable opportunity. A man may have instruments of husbandry, but that is not like waiting for the seasons.' The present time is one in which may be easily attained. In the flourishing periods of the Xia, Yin, and Zhou dynasties, the domain did not exceed a thousand ， and Qi embraces so much territory. Cocks crow and dogs bark to each other, all the way to the four borders of the state： — so Qi possesses the people. No change is needed for the enlarging of its territory; no change is needed for the collecting of a population. If its ruler will put in practice a benevolent government, no power will be able to prevent his becoming Emperor. Moreover, never was there a time further removed than the present from the appearance of a true sovereign; never was there a time when the sufferings of the people from tyrannical government were more intense than the present. The hungry are easily supplied with food, and the thirsty are easily supplied with drink. Confucius said, 'The flowing progress of virtue is more rapid than the transmission of orders by stages and couriers.' At the present time, in a country of ten thousand chariots, let benevolent government be put in practice, and the people will be delighted with it, as if they were relieved from hanging by the heels. With half the merit of the ancients, double their achievements is sure to be realized. It is only at this time that such could be the case."

3.2 公孙丑问曰：“夫子加齐之卿相，得行道焉，虽由此霸王，不异矣。如此，则动心否乎？”孟子曰：“否；我四十不动心。”曰：“若是，则夫子过孟贲远矣。”曰：“是不难，告子先我不动心。”曰：“不动心有道乎？”曰：“有。北宫黝之养勇也：不肤挠，不目逃，思以一豪挫于人，若挞之于市朝；不受于褐宽博，亦不受于万乘之君；视刺万乘之君，若刺褐夫；无严诸侯，恶声至，必反之。孟施舍之所养勇也，曰：‘视不胜犹胜也；量敌而后进，虑胜而后会，是畏三军者也。舍岂能为必胜哉？能无惧而已矣。’孟施舍似曾子，北宫黝似子夏。夫二子之勇，未知其孰贤，然而孟施舍守约也。昔者曾子谓子襄曰：‘子好勇乎？吾尝闻大勇于夫子矣：自反而不缩，虽褐宽博，吾不惴焉；自反而缩，虽千万人，吾往矣。’孟施舍之守气，又不如曾子之守约也。”曰：“敢问夫子之不动心与告子之不动心，可得闻与？”“告子曰：‘不得于言，勿求于心，不得于心，勿求于气。’不得于心，勿求于气，可；不得于言，勿求于心，不可。夫志，气之帅也；气，体之充也。夫志至焉，气次焉。故曰：‘持其志，无暴其气。’”“既曰，‘志至焉，气次焉。’又曰，‘持其志，无暴其气。’者，何也？”曰：“志壹则动气，气壹则动志也，今夫蹶者趋者，是气也，而反动其心。”“敢问夫子恶乎长？”曰：“我知言，我善养吾浩然之气。”“敢问何谓浩然之气？”曰：“难言也。其为气也，至大至刚，以直养而无害，则塞于天地之间。其为气也，配义与道；无是，馁也。是集义所生者，非义袭而取之也。行有不慊于心，则馁矣。我故曰，告子未尝知义，以其外之也。必有事焉，而勿正，心勿忘，勿助长也。无若宋人然。宋人有闵其苗之不长而揠之者，芒芒然归，谓其人曰：‘今日病矣！予助苗长矣！’其子趋而往视之，苗则槁矣。天下之不助苗长者寡矣。以为无益而舍之者，不耘苗者也；助之长者，揠苗者也——非徒无益，而又害之。”“何谓知言？”曰：“诐辞知其所蔽，淫辞知其所陷，邪辞知其所离，遁辞知其所穷。——生于其心，害于其政；发于其政，害于其事。圣人复起，必从吾言矣。”“宰我、子贡善为说辞；冉牛、闵子、颜渊善言德行。孔子兼之，曰：‘我于辞命，则不能也。’然则夫子既圣矣乎？”曰：“恶！是何言也？昔者子贡问于孔子曰：‘夫子圣矣乎？’孔子曰：‘圣则吾不能，我学不厌而教不倦也。’子贡曰：‘学不厌，智也；教不倦，仁也。仁且智，夫子既圣矣。’夫圣，孔子不居——是何言也？”“昔者窃闻之：子夏、子游、子张皆有圣人之一体，冉牛、闵子、颜渊则具体而微，敢问所安？”曰：“姑舍是。”曰：“伯夷、伊尹何如？”曰：“不同道。非其君不事，非其民不使；治则进，乱则退，伯夷也。何事非君，何使非民；治亦进，乱亦进，伊尹也。可以仕则仕，可以止则止，可以久则久，可以速则速，孔子也。皆古圣人也，吾未能有行焉；乃所愿，则学孔子也。”“伯夷、伊尹于孔子，若是班乎？”曰：“否，自有生民以来，未有孔子也。”曰：“然则有同与？”曰：“有。得百里之地而君之，皆能以朝诸侯，有天下；行一不义，杀一不辜，而得天下，皆不为也。是则同。”曰：“敢问其所以异？”曰：“宰我、子贡、有若，智足以知圣人，污不至阿其所好。宰我曰：‘以予观于夫子，贤于尧舜远矣。’子贡曰：‘见其礼而知其政，闻其乐而知其德。由百世之后，等百世之王，莫之能违也。自生民以来，未有夫子也。’有若曰：‘岂惟民哉？麒麟之于走兽，凤凰之于飞鸟，泰山之于丘垤，河海之于行潦，类也。圣人之于民，亦类也。出于其类，拔乎其萃，自生民以来，未有盛于孔子也。’”

3.2 Gongsun Chou asked Mencius, saying, "Master, if you were to be appointed a high noble and the prime minister of Qi, so as to be able to carry your principles into practice, though you should thereupon raise the prince to the headship of all the other princes, or even to the Imperial dignity, it would not be to be wondered at. — In such a position would your mind be perturbed or not?" Mencius replied, "No. At forty, I attained to an unperturbed mind." Chou said, "Since it is so with you, my Master, you are far beyond Meng Ben." "The mere attainment," said Mencius, "is not difficult. The scholar Gao had attained to an unperturbed mind, at an earlier period of life than I did." Chou asked, "Is there any way to an unperturbed mind?" The answer was, "Yes, Beigong You had this way of nourishing his valour： — He did not flinch from any strokes at his body; he did not turn his eyes aside from any thrusts at them; he considered that the slightest push from any one was the same as if he were beaten before the crowds in the market place and that what he would not receive from a common man in his loose large garments of hair; he viewed stabbing a prince of ten thousand chariots just as stabbing a fellow dressed in cloth of hair; he feared not any of all the princes; a bad word addressed to him be always returned. Meng Shishe had this way of nourishing his valour： — he said, 'I look upon not conquering and conquering in the same way. To measure the enemy and then advance; to calculate the chances of victory and then engage： — this is to stand in awe of the opposing force. How can I make certain of conquering? I can only rise superior to all fear.' Meng Shishe resembled the philosopher Zeng, Beigong You resembled Zixia. I do not know to the valour of which of the two the superiority should be ascribed, but yet Meng Shishe attended to what was of the greater importance. Formerly, the philosopher Zeng said to Zixiang, 'Do you love valour? I heard an account of great valour from the Master. It speaks thus： — If, on self-examination, I find that I am not upright, shall I not be in fear even of a poor man in his loose garments of haircloth? If, on self-examination, I find that I am upright, I will go forward against thousands and tens of thousands. Yet what Meng Shishe maintained, being his merely physical energy, was after all inferior to what the philosopher Zeng maintained, which was indeed of the most importance." Gongsun Chou said, "May I venture to ask an explanation from you, Master, of how you maintain an unperturbed mind and how the philosopher Gao does the same?" Mencius answered, "Gao says, 'What is not attained in words is not to be sought for in the mind; what produce dissatisfaction in the mind, is not to be helped by passion-effort.' This last, — when there is unrest in the mind, not to seek for relief from passion-effort, may be conceded. But not to seek in the mind for what is not attained in words cannot be conceded. The will is the leader of the passion-nature. The passion-nature pervades and animates the body. The will is first and chief, and the passion-nature is subordinate to it. Therefore I say, ‘—Maintain firm the will, and do no violence to the passion-nature.' ” Chou observed, "Since you say — 'The will is chief, and the passion-nature is subordinate,' how do you also say, 'Maintain firm the will, and do no violence to the passion-nature?' ” Mencius replied, "When it is the will alone which is active, it moves the passion-nature. When it is the passion-nature alone which is active, it moves the will. For instance now, in the case of a man falling or running; — that is from the passion-nature, and yet it moves the mind." "I venture to ask," said Chou again, "wherein you, Master, surpass Gao." Mencius told him, "I understand words, I am skilful in nourishing my vast, flowing passion-nature." Chou pursued, "I venture to ask what you mean by your vast, flowing passion-nature!" The reply was, "It is difficult to describe it. This is the passion-nature： — It is exceedingly great, and exceedingly strong; being nourished by rectitude, and sustaining no injury, it fills up all between heaven and earth. This is the passion-nature： — It is the mate and assistant of righteousness and reason. Without it, man is in a state of starvation. It is produced by the accumulation of righteous deeds; it is not to be obtained by incidental acts of righteousness. If the mind does not feel complacency in the conduct, the nature becomes starved. I therefore said, 'Gao has never understood righteousness, because he makes it something external.' There must be the constant practice of this righteousness, but without the object of thereby nourishing the passion-nature. Let not the mind forget its work, but let there be no assisting the growth of that nature. Let us not be like the man of Song. There was a man of Song, who was grieved that his growing corn was not longer, and so he pulled it up. Having done this, he returned home, looking very stupid, and said to his people, 'I am tired today. I have been helping the corn to grow long.' His son ran to look at it, and found the corn all withered. There are few in the world, who do not deal with their passion-nature, as if they were assisting the corn to grow long. Some indeed consider it of no benefit to them, and let it alone： — they do not weed their corn. They who assist it to grow long pull out their corn. What they do is not only of no benefit to the nature, but it also injures it." Gongsun Chou further asked, "What do you mean by saying that you understand whatever words you hear?" Mencius replied, "When words are one-sided, I know how the mind of the speaker is clouded over. When words are extravagant, I know how the mind is fallen and sunk. When words are all depraved, I know how the mind has departed from principle. When words are evasive, I know how the mind is at its wits' end. These evils growing in the mind, do injury to government, and, displayed in the government, are hurtful to the conduct of affairs. When a sage shall again arise, he will certainly follow my words." On this Chou observed, "Zai Wo and Zigong were skilful in speaking. Ran Niu, the disciple Min, and Yan Yuan, while their words were good, were distinguished for their virtuous conduct. Confucius united the qualities of the disciples in himself, but still he said： 'In the matter of speeches, I am not competent.' — Then, Master, have you attained to be a sage?" Mencius said, "Oh! what words are these? Formerly Zigong asked Confucius, saying, 'Master, are you a sage?' Confucius answered him, 'A sage is what I cannot rise to. I learn without satiety, and teach without being tired.' Zigong said, 'You learn without satiety： — that shows your wisdom. You teach without being tired： — that shows your benevolence. Benevolent and wise, — Master, you are a sage.' Now, since Confucius would not have himself regarded as a sage, what words were those?" Chou said, "Formerly, I once heard this： — Zixia, Ziyou, and Zizhang had each one member of the sage. Ran Niu, the disciple Min, and Yan Yuan, had all the members, but in small proportions. I venture to ask, — With which of these are you pleased to rank yourself?" Mencius replied, "Let us drop speaking about these, if you please." Chou then asked, "What do you say of Boyi and Yiyin? Their ways were different from mine," said Mencius. "Not to serve a prince whom he did not esteem, nor command a people whom he did not approve; in a time of good government to take office, and on the occurrence of confusion to retire： — this was the way of Boyi. To say, — 'Whom may I not serve? My serving him makes him my prince. What people may I not command? My commanding them makes them my people.' In a time of good government to take office, and when disorder prevailed, also to take office： — that was the way of Yiyin. When it was proper to go into office, then to go into it; when it was proper to keep retired from office, then to keep retired from it; when it was proper to continue in it long, then to continue in it long; when it was proper to withdraw from it quickly, then to withdraw quickly — that was the way of Confucius. These were all sages of antiquity, and I have not attained to do what they did. But what I wish to do is to learn to be like Confucius." Chou said, "Comparing Boyi and Yiyin with Confucius, are they to be placed in the same rank?" Mencius replied, "No. Since there were living men until now, there never was another Confucius." Chou said, "Then, did they have any points of agreement with him?" The reply was, — "Yes. If they had been sovereigns over a hundred li of territory, they would, all of them, have brought all the princes to attend in their court, and have obtained the empire. And none of them, in order to obtain the empire, would have committed one act of unrighteousness, or put to death one innocent person. In those things they agreed with him." Chou said, "I venture to ask wherein he differed from them." Mencius replied, "Zai Wo, Zigong, and You Ruo had wisdom sufficient to know the sage. Even had they been ranking themselves low, they would not have demeaned themselves to flatter their favorite. Now, Zai Wo said, 'According to my view of our Master, he is far superior to Yao and Shun.' Zigong said, 'By viewing the ceremonial ordinances of a prince, we know the character of his government. By hearing his music, we know the character of his virtue. From the distance of a hundred ages after, I can arrange, according to their merits, the kings of a hundred ages — not one of them can escape me. From the birth of mankind till now, there has never been another like our Master.' You Ruo said, 'Is it only among men that it is so? There is the Qilin among quadrupeds, the Fenghuang among birds, the Tai mountain among mounds and anthills, and rivers and seas among rain-pools. Though different in degree, they are the same in kind. So the sages among mankind are also the same in kind. But they stand out from their fellows, and rise above the level, and from the birth of mankind till now, there never has been one so complete as Confucius.' ”

3.3 孟子曰：“以力假仁者霸，霸必有大国；以德行仁者王，王不待大——汤以七十里，文王以百里。以力服人者，非心服也，力不赡也；以德服人者，中心悦而诚服也，如七十子之服孔子也。《诗》云：‘自西自东，自南自北，无思不服。’此之谓也。”

3.3 Mencius said, "He who, using force, makes a pretence to benevolence, is the leader of the princes. A leader of the princes requires a large kingdom. He who, using virtue, practises benevolence, — is the sovereign of the empire. To become the sovereign of the empire, a prince need not wait for a large kingdom. Tang did it with only seventy li, and King Wen with only a hundred. When one by force subdues men, they do not submit to him in heart. They submit because their strength is not adequate to resist. When one subdues men by virtue, in their hearts' core they are pleased, and sincerely submit, as was the case with the seventy disciples in their submission to Confucius. What is said in the Book of Poetry： 'From the west, from the east, from the south, from the north, there was not one who thought of refusing submission,' is an illustration of this."

3.4 孟子曰：“仁则荣，不仁则辱；今恶辱而居不仁，是犹恶湿而居下也。如恶之，莫如贵德而尊士，贤者在位，能者在职；国家闲暇，及是时，明其政刑。虽大国，必畏之矣。《诗》云：‘迨天之未阴雨，彻彼桑土，绸缪牖户。今此下民，或敢侮予？’孔子曰：‘为此诗者，其知道乎！能治其国家，谁敢侮之？’今国家闲暇，及是时，般乐怠敖，是自求祸也。祸福无不自己求之者。《诗》云：‘永言配命，自求多福。’《太甲》曰：‘天作孽，犹可违；自作孽，不可活。’此之谓也。”

3.4 Mencius said, "Benevolence brings glory to a prince, and the opposite of it brings disgrace. For the princes of the present day to hate disgrace and yet to live complacently doing what is not benevolent, is like hating moisture and yet living in a low situation. If a prince hates disgrace, the best course for him to pursue, is to esteem virtue and honour virtuous scholars, giving the worthiest among them places of dignity, and the able offices of trust. When throughout his kingdom there is leisure and rest from external troubles, taking advantage of such a season, let him clearly digest the principles of his government with its legal sanctions, and then even great kingdoms will be constrained to stand in awe of him. It is said in the Book of Poetry： — 'Before the heavens were dark with rain, I gathered the bark from the roots of the mulberry trees. And wove it closely to form the window and door of my nest; now, I thought, ye people below, perhaps ye will not dare to insult me.' Confucius said, 'Did not he who made this ode understand the way of governing? If a prince able rightly to govern his kingdom, who will dare to insult him?' But now the princes take advantage of the time when throughout their kingdoms there is leisure and rest from external troubles, to abandon themselves to pleasure and indolent indifference; — they in fact seek for calamities for themselves. Calamity and happiness in all cases are men's own seeking. This is illustrated by what is said in the Book of Poetry, — 'Be always studious to be in harmony with the ordinances of God, so you will certainly get for yourself much happiness'； and by the passage of the Tai Jia, — 'When Heaven sends down calamities, it is still possible to escape from them; when we occasion the calamities ourselves, it is not possible any longer to live.' "

3.5 孟子曰：“尊贤使能，俊杰在位，则天下之士皆悦，而愿立于其朝矣；市，廛而不征，法而不廛，则天下之商皆悦，而愿藏于其市矣；关，讥而不征，则天下之旅皆悦，而愿出于其路矣；耕者，助而不税，则天下之农皆悦，而愿耕于其野矣；廛，无夫里之布，则天下之民皆悦，而愿为之氓矣。信能行此五者，则邻国之民仰之若父母矣。率其子弟，攻其父母，自有生民以来未有能济者也。如此，则无敌于天下。无敌于天下者，天吏也。然而不王者，未之有也。”

3.5 Mencius said, "If a ruler give honor to men of talents and virtue and employ the able, so that offices shall all be filled by individuals of distinction and mark; — then all the scholars of the empire will be pleased, and wish to stand in his court. If, in the marketplace of his capital, he levy a ground rent on the shops but do not tax the goods, or enforce the proper regulations without levying a ground rent, — then all the traders of the empire will be pleased, and wish to store their goods in his marketplace. If, at his frontier-passes, there be an inspection of persons, but no taxes charged on goods or other articles, then all the travelers of the empire will be pleased, and wish to make their tours on his roads. If he require that the husbandmen give their mutual aid to cultivate the public field, and erect no other taxes from them — then all the husbandmen of the empire will be pleased, and wish to plough in his fields. If from the occupiers of the shops in his marketplace he do not exact the fine of the individual idler, or of the hamlet's quota of cloth, then all the people of the empire will be pleased, and wish to come and be his people. If a ruler can truly practise these five things, then the people in the neighboring kingdoms will look up to him as a parent. From the first birth of mankind till now, never has any one led children to attack their parent, and succeeded in his design. Thus such a ruler will not have an enemy in all the empire, and he who has no enemy in the empire is the minister of Heaven. Never has there been a ruler in such a case who did not attain to the Imperial dignity."

3.6 孟子曰：“人皆有不忍人之心。先王有不忍人之心，斯有不忍人之政矣。以不忍人之心，行不忍人之政，治天下可运之掌上。所以谓人皆有不忍人之心者，今人乍见孺子将入于井，皆有怵惕恻隐之心——非所以内交于孺子之父母也，非所以要誉于乡党朋友也，非恶其声而然也。由是观之，无恻隐之心，非人也；无羞恶之心，非人也；无辞让之心，非人也；无是非之心，非人也。恻隐之心，仁之端也；羞恶之心，义之端也；辞让之心，礼之端也；是非之心，智之端也。人之有是四端也，犹其有四体也。有是四端而自谓不能者，自贼者也；谓其君不能者，贼其君者也。凡有四端于我者，知皆扩而充之矣，若火之始然，泉之始达。苟能充之，足以保四海；苟不充之，不足以事父母。”

3.6 Mencius said, "All men have a mind which cannot bear to see the sufferings of others. The ancient kings had this commiserating mind, and they, as a matter of course, had likewise a commiserating government. When with a commiserating mind was practised a commiserating government, the government of the empire was as easy a matter as the making any thing go round in the palm. When I say that all men have a mind which cannot bear to see the sufferings of others, my meaning may be illustrated thus — even nowadays, if men suddenly see a child about to fall into a well, they will without exception experience a feeling of alarm and distress. They will feel so, not as a ground on which they may gain the favor of the child's parents, nor as a ground on which they may seek the praise of their neighbors and friends, nor from a dislike to the reputation of having been unmoved by such a thing. From this case we may perceive that the feeling of commiseration is essential to man, that the feeling of shame and dislike is essential to man, that the feeling of modesty and complaisance is essential to man, and that the feeling of approving and disapproving is essential to man. The feeling of commiseration is the principle of benevolence. The feeling of shame and dislike is the principle of righteousness. The feeling of modesty and complaisance is the principle of propriety. The feeling of approving and disapproving is the principle of knowledge. Men have these four principles just as they have their four limbs. When men, having these four principles, yet say of themselves that they cannot develop them, they play the thief with themselves, and he who says of his prince that he cannot develop them, plays the thief with his prince. Since all men have these four principles in themselves, let them know to give them all their development and completion and the issue will be like that of fire which has begun to burn, or that of a spring which has begun to find vent. Let them have their complete development, and they will suffice to love and protect all within the four seas. Let them be denied that development, and they will not suffice for a man to serve his parents with."

3.7 孟子曰：“矢人岂不仁于函人哉？矢人唯恐不伤人，函人唯恐伤人。巫匠亦然。故术不可不慎也。孔子曰：‘里仁为美。择不处仁，焉得智？’夫仁，天之尊爵也，人之安宅也。莫之御而不仁，是不智也。不仁、不智、无礼、无义，人役也。人役而耻为役，由弓人而耻为弓，矢人而耻为矢也。如耻之，莫如为仁。仁者如射：射者正己而后发；发而不中，不怨胜己者，反求诸己而已矣。”

3.7 Mencius said, "Is the arrow-maker less benevolent than the maker of armor of defence? And yet, the arrow-maker's only fear is lest men should not be hurt, and the armor-maker's only fear is lest men should be hurt. So it is with the priest and the coffin-maker. The choice of a profession, therefore, is a thing in which great caution is required. Confucius said, 'It is virtuous manners which constitute the excellence of a neighborhood. If a man, in selecting a residence, do not fix on one where such prevail, how can he be wise?' Now, benevolence is the most honorable dignity conferred by Heaven, and the quiet home in which man should dwell. Since no one can hinder us from being so, if yet we are not benevolent, — this is being not wise. From the want of benevolence and the want of wisdom will ensue the entire absence of propriety and righteousness, — he who is in such a case must be the servant of other men. To be the servant of men and yet ashamed of such servitude, is like a bow-maker's being ashamed to make bows, or an arrow-maker's being ashamed to make arrows. If he be ashamed of his case, his best course is to practise benevolence. The man who would be benevolent is like the archer. The archer adjusts himself and then shoots. If he misses, he does not murmur against those who surpass himself. He simply turns round and seeks the cause of his failure in himself."

3.8 孟子曰：“子路，人告之以有过，则喜。禹闻善言，则拜。大舜有大焉，善与人同，舍己从人，乐取于人以为善。自耕稼、陶、渔以至为帝，无非取于人者。取诸人以为善，是与人为善者也。故君子莫大乎与人为善。”

3.8 Mencius said, "When any one told Zilu that he had a fault, he rejoiced. When Yu heard good words, he bowed to the speaker. The great Shun had a still greater delight in what was good. He regarded virtue as the common property of himself and others, giving up his own way to follow that of others, and delighting to learn from others to practise what was good. From the time when he ploughed and sowed, exercised the potter's art and was a fisherman, to the time when he became emperor, he was continually learning from others. To take example from others to practise virtue is to help them in the same practice. Therefore, there is no attribute of the superior man greater than his helping men to practise virtue."

3.9 孟子曰：“伯夷，非其君，不事；非其友，不友。不立于恶人之朝，不与恶人言；立于恶人之朝，与恶人言，如以朝衣朝冠坐于涂炭。推恶恶之心，思与乡人立，其冠不正，望望然去之，若将浼焉。是故诸侯虽有善其辞命而至者，不受也。不受也者，是亦不屑就已。柳下惠不羞污君，不卑小官；进不隐贤，必以其道；遗佚而不怨，穷而不悯。故曰：‘尔为尔，我为我，虽袒裼裸裎于我侧，尔焉能浼我哉？’故由由然与之偕而不自失焉，援而止之而止。援而止之而止者，是亦不屑去已。”孟子曰：“伯夷隘，柳下惠不恭。隘与不恭，君子不由也。”

3.9 Mencius said, "Boyi would not serve a prince whom he did not approve, nor associate with a friend whom he did not esteem. He would not stand in a bad prince's court, nor speak with a bad man. To stand in a bad prince's court, or to speak with a bad man, would have been to him the same as to sit with his court robes and court cap amid mire and ashes. Pursuing the examination of his dislike to what was evil, we find that he thought it necessary, if he happened to be standing with a villager whose cap was not rightly adjusted, to leave him with a high air, as if he were going to be defiled. Therefore, although some of the princes made application to him with very proper messages, he would not receive their gifts. — He would not receive their gifts, counting it inconsistent with his purity to go to them. Hui of Liuxia was not ashamed to serve an impure prince, nor did he think it low to be an inferior officer. When neglected and left without office, he did not murmur. When straitened by poverty, he did not grieve. Accordingly, he had a saying, 'You are you, and I am I. Although you stand by my side with breast and arms bare, or with your body naked, how can you defile me?' Therefore, self-possessed, he companied with men indifferently, at the same time not losing himself. When he wished to leave, if pressed to remain in office, he would remain. — He would remain in office, when pressed to do so, not counting it required by his purity to go away." Mencius said, "Boyi was narrow-minded, and Hui of Liuxia was wanting in self-respect. The superior man will not follow either narrow-minded, or the want of self-respect." MudazwoUIGbymEIVmUfZ+ek5JDdCS1VGxYNJL0QLU5VzMa7n0EKZz6kQsrG2EGbl