《孟(meng)子(zi)(zi)》一(yi)書共七篇,是戰(zhan)國(guo)(guo)時期孟(meng)子(zi)(zi)的(de)言(yan)論匯(hui)編,記錄了孟(meng)子(zi)(zi)與(yu)其他各家思(si)(si)想的(de)爭辯,對弟子(zi)(zi)的(de)言(yan)傳身教,游說諸(zhu)侯等內(nei)容,由孟(meng)子(zi)(zi)及其弟子(zi)(zi)(萬章等)共同編撰而(er)成。《孟(meng)子(zi)(zi)》記錄了孟(meng)子(zi)(zi)的(de)治國(guo)(guo)思(si)(si)想、政(zheng)治策(ce)略(仁(ren)政(zheng)、王霸之辨(bian)、民(min)本、格君(jun)心之非,民(min)為貴社稷(ji)次之君(jun)為輕)和政(zheng)治行(xing)動(dong),成書大約(yue)在戰(zhan)國(guo)(guo)中期,屬儒家經(jing)典著作。
其學說(shuo)出發點為性善(shan)論,主(zhu)張德治。南宋(song)時朱熹將(jiang)《孟子》與《論語》《大學》《中庸(yong)》合在一起稱“四書(shu)”。自從宋(song)、元、明、清(qing)以來,都把它(ta)當做家傳戶誦的書(shu)。就像我(wo)們的教(jiao)科(ke)書(shu)一樣。
《孟(meng)子(zi)(zi)(zi)》是(shi)四書(shu)中(zhong)篇幅最長,部(bu)頭最重的一(yi)本,有三(san)萬五千多字,直到(dao)清末都是(shi)科舉必考(kao)內(nei)容。《孟(meng)子(zi)(zi)(zi)》這部(bu)書(shu)的理(li)論,不但純粹宏博(bo),文章(zhang)也極雄健優美。(五經:《詩》《書(shu)》《禮》《易(yi)》《春秋》)《孟(meng)子(zi)(zi)(zi)》是(shi)記錄(lu)孟(meng)軻言行的一(yi)部(bu)著作(zuo),也是(shi)儒家重要經典之一(yi)。篇目有:(一(yi))《梁惠王》上(shang)、下(xia),(二(er))《公孫(sun)丑》上(shang)、下(xia),(三(san))《滕文公》上(shang)、下(xia),(四)《離婁》上(shang)、下(xia),(五)《萬章(zhang)》上(shang)、下(xia),(六)《告子(zi)(zi)(zi)》上(shang)、下(xia),(七)《盡(jin)心(xin)》上(shang)、下(xia)。
《孟子》行文氣勢磅礴,感情充沛,雄辯滔(tao)滔(tao),極富感染(ran)力(li),流傳(chuan)后世,影響深(shen)遠,成為儒家經典著作(zuo)之一。
《史記·孟荀列傳》:“孟軻(ke)所如不(bu)合,退(tui)與萬章(zhang)之徒序《詩》、《書(shu)》,述(shu)仲尼之意,作《孟子(zi)(zi)》七篇。”謂《孟子(zi)(zi)》七篇由孟軻(ke)自(zi)作,趙岐《孟子(zi)(zi)題辭(ci)》曰:“此書(shu)孟子(zi)(zi)之所作也,故總謂之《孟子(zi)(zi)》。”又(you)曰:“于(yu)是退(tui)而論(lun)集(ji),所與高(gao)弟(di)弟(di)子(zi)(zi)公孫丑(chou)、萬章(zhang)之徒,難疑答問,又(you)自(zi)撰(zhuan)其法度之言,著書(shu)七篇。”此亦主孟子(zi)(zi)自(zi)撰(zhuan)。
清(qing)閻若璩《孟子(zi)生卒年月考(kao)》亦(yi)以(yi)孟子(zi)自(zi)作是(shi),且曰:“《論語(yu)》成(cheng)于門人之(zhi)手,故(gu)記(ji)圣人容貌甚悉。七篇成(cheng)于己手,故(gu)但記(ji)言語(yu)或出處耳。”但考(kao)諸《孟子(zi)》,孟軻所見(jian)時君如梁惠王(wang)、梁襄王(wang)、齊(qi)宣(xuan)王(wang)、鄒穆公(gong)、滕(teng)文(wen)公(gong)、魯(lu)平公(gong)等皆(jie)稱謚號,恐非(fei)孟子(zi)自(zi)作時所為也;又記(ji)孟子(zi)弟子(zi)樂正子(zi)、公(gong)都子(zi)、屋盧(lu)子(zi)皆(jie)以(yi)“子(zi)”稱,也斷非(fei)孟子(zi)之(zhi)所為,其編定者極(ji)可能是(shi)孟子(zi)的弟子(zi)。成(cheng)書大(da)約在戰國中期。
《孟(meng)子》的主要(yao)注(zhu)(zhu)本有《孟(meng)子注(zhu)(zhu)疏》,《四部(bu)備要(yao)》本14卷(juan);《孟(meng)子集注(zhu)(zhu)》,《四部(bu)備要(yao)》本7卷(juan);《孟(meng)子正義(yi)》,《四部(bu)備要(yao)》本30卷(juan)。另(ling)有今人(ren)楊(yang)伯(bo)峻《孟(meng)子譯注(zhu)(zhu)》(中華書局本)。
孟子(zi)(約公元(yuan)前(qian)372年-公元(yuan)前(qian)289年),名軻,字不詳(子(zi)輿、子(zi)居(ju)等(deng)字表(biao)皆出自偽書,或后人杜撰),戰(zhan)國中期(qi)魯國鄒人(今(jin)山(shan)東鄒城人),距離(li)孔子(zi)的(de)故鄉(xiang)曲阜不遠。
孟(meng)(meng)子是著(zhu)名的(de)(de)(de)思想家(jia)(jia)、政治家(jia)(jia)、教育家(jia)(jia),孔子學說(shuo)的(de)(de)(de)繼承者,儒(ru)家(jia)(jia)的(de)(de)(de)重要代表人物。相傳孟(meng)(meng)子是魯國(guo)(guo)(guo)(guo)(guo)貴族孟(meng)(meng)孫氏的(de)(de)(de)后裔,幼(you)年喪(sang)父,家(jia)(jia)庭(ting)貧困(kun),曾受業(ye)于(yu)子思(孔伋,孔子之孫)的(de)(de)(de)門人。學成以后,以士(shi)的(de)(de)(de)身份(fen)游說(shuo)諸侯,企(qi)圖推行(xing)自(zi)己的(de)(de)(de)政治主張,到過梁(魏(wei))國(guo)(guo)(guo)(guo)(guo)、齊國(guo)(guo)(guo)(guo)(guo)、宋國(guo)(guo)(guo)(guo)(guo)、滕國(guo)(guo)(guo)(guo)(guo)、魯國(guo)(guo)(guo)(guo)(guo)。當時幾(ji)個(ge)大國(guo)(guo)(guo)(guo)(guo)都致力于(yu)富國(guo)(guo)(guo)(guo)(guo)強兵,爭取通過武力的(de)(de)(de)手段實現統一。而他繼承了孔子“仁(ren)”的(de)(de)(de)思想并(bing)將其(qi)發展成為“仁(ren)政”思想,被稱為“亞圣”。
孟子(zi)(zi)(zi)的(de)(de)出生(sheng)距(ju)孔子(zi)(zi)(zi)之死(公元前479)大約百年左(zuo)右。關(guan)于他(ta)的(de)(de)身世,流傳(chuan)下(xia)來(lai)的(de)(de)已很少,《韓(han)詩外傳(chuan)》載有他(ta)母(mu)親(qin)“斷(duan)織(zhi)”的(de)(de)故(gu)事,《列女傳(chuan)》載有他(ta)母(mu)親(qin)“三遷”和(he)“去齊”等故(gu)事,可見(jian)他(ta)得力于母(mu)親(qin)的(de)(de)教育不少。據《列女傳(chuan)》和(he)趙(zhao)岐《孟子(zi)(zi)(zi)題辭(ci)》說(shuo)(shuo),孟子(zi)(zi)(zi)曾受教于孔子(zi)(zi)(zi)的(de)(de)孫子(zi)(zi)(zi)子(zi)(zi)(zi)思。但從年代(dai)推算(suan),似乎不可信。《史記·孟子(zi)(zi)(zi)荀卿列傳(chuan)》說(shuo)(shuo)他(ta)“受業子(zi)(zi)(zi)思之門人”,這(zhe)倒是有可能的(de)(de)。無論是受業于子(zi)(zi)(zi)思也(ye)罷(ba),子(zi)(zi)(zi)思門人也(ye)罷(ba),孟子(zi)(zi)(zi)的(de)(de)學說(shuo)(shuo)都受到孔子(zi)(zi)(zi)思想(xiang)的(de)(de)影響。所以,荀子(zi)(zi)(zi)把子(zi)(zi)(zi)思和(he)孟子(zi)(zi)(zi)列為一派,這(zhe)就是后世所稱儒家中的(de)(de)思孟學派。
和(he)孔(kong)子一樣(yang),孟(meng)(meng)子也曾帶領學生游歷魏、齊、宋、魯、滕(teng)、薛等(deng)國,并一度擔任過齊宣王(wang)的(de)客卿。由于他的(de)政治主張也與(yu)(yu)孔(kong)子的(de)一樣(yang)不(bu)被(bei)重用,所以便回到家鄉聚(ju)徒(tu)講(jiang)學,與(yu)(yu)學生萬章等(deng)人著書(shu)立說,“序(xu)《詩(shi)》《書(shu)》,述仲尼之意,作《孟(meng)(meng)子》七(qi)篇(pian)(pian)。”(《史(shi)記·孟(meng)(meng)子荀卿列(lie)傳》)我(wo)們所見的(de)《孟(meng)(meng)子》七(qi)篇(pian)(pian),每篇(pian)(pian)分為上下,約三萬五千字,一共二百六十章。
但(dan)《漢(han)(han)書.藝文志(zhi)》著錄“孟(meng)(meng)子(zi)十一(yi)篇”,比現(xian)存的(de)《孟(meng)(meng)子(zi)》多出四篇。趙(zhao)岐在(zai)(zai)為(wei)(wei)《孟(meng)(meng)子(zi)》作注時(shi),對十一(yi)篇進(jin)行了鑒別,認為(wei)(wei)七(qi)篇為(wei)(wei)真(zhen),七(qi)篇以(yi)外的(de)四篇為(wei)(wei)偽篇。東漢(han)(han)以(yi)后(hou),這幾篇便相繼失佚了。趙(zhao)岐在(zai)(zai)《孟(meng)(meng)子(zi)題辭》中(zhong)把《孟(meng)(meng)子(zi)》與《論語(yu)》相比,認為(wei)(wei)《孟(meng)(meng)子(zi)》是“擬圣而作”。所以(yi),盡(jin)管《漢(han)(han)書.文藝志(zhi)》僅(jin)僅(jin)把《孟(meng)(meng)子(zi)》放在(zai)(zai)諸子(zi)略(lve)中(zhong),視為(wei)(wei)子(zi)書,但(dan)實際上在(zai)(zai)漢(han)(han)代人的(de)心目中(zhong)已經把它看(kan)作輔助“經書”的(de)“傳”書了。
漢文帝把(ba)《論語(yu)》《孝經》《孟(meng)(meng)子(zi)》《爾雅》各置博士,便叫“傳記博士”。到(dao)五代后蜀時,后蜀主(zhu)孟(meng)(meng)昶(chang)命(ming)令人(ren)(ren)楷(kai)書(shu)(shu)十(shi)一(yi)經刻(ke)石,其中包(bao)括了《孟(meng)(meng)子(zi)》,這(zhe)可能是(shi)《孟(meng)(meng)子(zi)》列(lie)入(ru)“經書(shu)(shu)”的開始。后來宋太宗(zong)(zong)又翻刻(ke)了這(zhe)十(shi)一(yi)經。到(dao)南(nan)宋孝宗(zong)(zong)時,朱熹編(bian)《四書(shu)(shu)》列(lie)入(ru)了《孟(meng)(meng)子(zi)》,正(zheng)式把(ba)《孟(meng)(meng)子(zi)》提到(dao)了非常高的地(di)位。元(yuan)、明以(yi)后又成為科(ke)舉考(kao)試的內容,更(geng)是(shi)讀(du)書(shu)(shu)人(ren)(ren)的必讀(du)之(zhi)書(shu)(shu)了。
主要封贈
戰國齊宣(xuan)王在稷下學(xue)宮冊封(feng)的第一任(ren)“上大夫”就(jiu)是孟子(zi)。1083年(nian)(宋元(yuan)(yuan)豐六年(nian)),升(sheng)鄒(zou)國公(gong)。1330年(nian)(元(yuan)(yuan)至(zhi)順元(yuan)(yuan)年(nian)),加贈為鄒(zou)國亞圣(sheng)公(gong)。1530年(nian)(明嘉靖九年(nian)),奉為亞圣(sheng),罷公(gong)爵。明景(jing)泰(tai)二年(nian),孟子(zi)嫡派后裔被封(feng)為翰林(lin)院五經博士,子(zi)孫(sun)世襲,一直到(dao)民國3年(nian),73代翰林(lin)院五經博士孟慶棠(tang)改封(feng)奉祀(si)官(guan),民國24年(nian)改稱亞圣(sheng)奉祀(si)官(guan)。
孟子見(jian)梁惠(hui)王(wang),王(wang)曰(yue)(yue):“叟,不(bu)(bu)遠千里而(er)來,亦(yi)將有(you)以利(li)吾(wu)國(guo)乎(hu)?”孟子對曰(yue)(yue):“王(wang)何(he)(he)(he)必(bi)曰(yue)(yue)利(li)?亦(yi)有(you)仁(ren)義(yi)(yi)而(er)已矣(yi)(yi)。王(wang)曰(yue)(yue)何(he)(he)(he)以利(li)吾(wu)國(guo),大夫(fu)曰(yue)(yue)何(he)(he)(he)以利(li)吾(wu)家,士、庶人曰(yue)(yue)何(he)(he)(he)以利(li)吾(wu)身,上(shang)下交征利(li)而(er)國(guo)危矣(yi)(yi)。萬乘之(zhi)國(guo),弒(shi)其君(jun)者(zhe),必(bi)千乘之(zhi)家;千乘之(zhi)國(guo),弒(shi)其君(jun)者(zhe),必(bi)百(bai)乘之(zhi)家。萬取千焉(yan),千取百(bai)焉(yan),不(bu)(bu)為(wei)不(bu)(bu)多矣(yi)(yi)。茍為(wei)后義(yi)(yi)而(er)先利(li),不(bu)(bu)奪不(bu)(bu)饜。未(wei)有(you)仁(ren)而(er)遺其親者(zhe)也,未(wei)有(you)義(yi)(yi)而(er)后其君(jun)者(zhe)也。王(wang)亦(yi)曰(yue)(yue)仁(ren)義(yi)(yi)而(er)已矣(yi)(yi),何(he)(he)(he)必(bi)曰(yue)(yue)利(li)!”
孟(meng)子見梁惠王,王立于(yu)沼上,顧鴻雁麋鹿,曰(yue)(yue):“賢者亦樂(le)(le)此(ci)乎?”孟(meng)子對曰(yue)(yue):“賢者而后(hou)樂(le)(le)此(ci),不(bu)賢者雖有此(ci)不(bu)樂(le)(le)也(ye)。詩云:經(jing)始靈臺(tai),經(jing)之營之,庶(shu)民攻之,不(bu)日成之,經(jing)始勿(wu)亟,庶(shu)民子來,王在靈囿,麋鹿攸伏,麋鹿濯濯,白鳥鶴鶴,王在靈沼,于(yu)軔魚躍。文(wen)王以民力為臺(tai)為沼,而民歡樂(le)(le)之,謂其(qi)臺(tai)曰(yue)(yue)靈臺(tai),謂其(qi)沼曰(yue)(yue)靈沼。樂(le)(le)其(qi)有麋鹿魚鱉。古之人與(yu)民偕樂(le)(le),故(gu)能樂(le)(le)也(ye)。湯誓曰(yue)(yue):時日害喪,予及汝偕亡。民欲與(yu)之偕亡,雖有臺(tai)池鳥獸,豈能獨樂(le)(le)哉!”
梁惠王(wang)曰(yue):“寡(gua)人(ren)之(zhi)(zhi)于國(guo)(guo)也(ye)(ye)(ye),盡(jin)心焉耳矣(yi)。河(he)內(nei)兇,則(ze)移其(qi)民于河(he)東,移其(qi)粟于河(he)內(nei)。河(he)東兇亦然(ran)。察鄰國(guo)(guo)之(zhi)(zhi)政,無(wu)如(ru)(ru)寡(gua)人(ren)之(zhi)(zhi)用(yong)(yong)心者。鄰國(guo)(guo)之(zhi)(zhi)民不(bu)(bu)(bu)加少,寡(gua)人(ren)之(zhi)(zhi)民不(bu)(bu)(bu)加多(duo)。何(he)(he)也(ye)(ye)(ye)?”孟子對曰(yue):“王(wang)好(hao)戰,請以(yi)戰喻。填然(ran)鼓之(zhi)(zhi),兵刃(ren)既接,棄甲曳兵而走,或(huo)百(bai)步(bu)(bu)而后止(zhi),或(huo)五(wu)十(shi)步(bu)(bu)而后止(zhi)。以(yi)五(wu)十(shi)步(bu)(bu)笑百(bai)步(bu)(bu),則(ze)何(he)(he)如(ru)(ru)?”曰(yue):“不(bu)(bu)(bu)可(ke)。直不(bu)(bu)(bu)百(bai)步(bu)(bu)耳,是(shi)亦走也(ye)(ye)(ye)。”曰(yue):“王(wang)如(ru)(ru)知此,則(ze)無(wu)望民之(zhi)(zhi)多(duo)于鄰國(guo)(guo)也(ye)(ye)(ye)。不(bu)(bu)(bu)違農時(shi)(shi),谷不(bu)(bu)(bu)可(ke)勝(sheng)食也(ye)(ye)(ye)。數(shu)罟不(bu)(bu)(bu)入污(wu)池(chi),魚(yu)鱉不(bu)(bu)(bu)可(ke)勝(sheng)食也(ye)(ye)(ye)。斧斤以(yi)時(shi)(shi)入山林,材木(mu)不(bu)(bu)(bu)可(ke)勝(sheng)用(yong)(yong)也(ye)(ye)(ye)。谷與魚(yu)鱉不(bu)(bu)(bu)可(ke)勝(sheng)食,材木(mu)不(bu)(bu)(bu)可(ke)勝(sheng)用(yong)(yong),是(shi)使民養生喪(sang)死(si)無(wu)憾也(ye)(ye)(ye)。養生喪(sang)死(si)無(wu)憾,王(wang)道之(zhi)(zhi)始也(ye)(ye)(ye)。五(wu)畝(mu)之(zhi)(zhi)宅,樹之(zhi)(zhi)以(yi)桑,五(wu)十(shi)者可(ke)以(yi)衣帛矣(yi)。雞豚狗(gou)彘之(zhi)(zhi)畜,無(wu)失其(qi)時(shi)(shi),七十(shi)者可(ke)以(yi)食肉(rou)矣(yi)。百(bai)畝(mu)之(zhi)(zhi)田,勿奪其(qi)時(shi)(shi),數(shu)口之(zhi)(zhi)家,可(ke)以(yi)無(wu)饑矣(yi)。謹庠序之(zhi)(zhi)教,申之(zhi)(zhi)以(yi)孝悌(ti)之(zhi)(zhi)義(yi),頒白者不(bu)(bu)(bu)負戴于道路矣(yi)。七十(shi)者衣帛食肉(rou),黎(li)民不(bu)(bu)(bu)饑不(bu)(bu)(bu)寒,然(ran)而不(bu)(bu)(bu)王(wang)者,未之(zhi)(zhi)有也(ye)(ye)(ye)。狗(gou)彘食人(ren)食而不(bu)(bu)(bu)知檢,涂有餓莩(fu)而不(bu)(bu)(bu)知發。人(ren)死(si),則(ze)曰(yue):非(fei)我也(ye)(ye)(ye),歲也(ye)(ye)(ye)。是(shi)何(he)(he)異于刺人(ren)而殺之(zhi)(zhi),曰(yue):非(fei)我也(ye)(ye)(ye),兵也(ye)(ye)(ye)。王(wang)無(wu)罪歲,斯天下(xia)之(zhi)(zhi)民至焉。
梁惠王曰(yue):“寡人愿安承(cheng)教。”孟子對曰(yue):“殺人以(yi)(yi)梃(ting)與刃,有以(yi)(yi)異(yi)乎?”曰(yue):“無(wu)(wu)以(yi)(yi)異(yi)也(ye)。”“以(yi)(yi)刃與政,有以(yi)(yi)異(yi)乎?”曰(yue):“無(wu)(wu)以(yi)(yi)異(yi)也(ye)。”曰(yue):“庖(pao)有肥(fei)肉,廄有肥(fei)馬,民有饑色,野有餓(e)莩,此率獸(shou)而食(shi)人也(ye)。獸(shou)相食(shi),且人惡(e)(e)之(zhi)。為民父(fu)(fu)母,行政不免于率獸(shou)而食(shi)人,惡(e)(e)在其(qi)為民父(fu)(fu)母也(ye)。仲(zhong)尼(ni)曰(yue):‘始作(zuo)俑者(zhe),其(qi)無(wu)(wu)后乎!’為其(qi)象人而用之(zhi)也(ye)。如之(zhi)何,其(qi)使斯民饑而死也(ye)?”
梁惠王曰:“晉國,天下莫強焉(yan),叟之(zhi)(zhi)所知也(ye)。及寡人之(zhi)(zhi)身,東(dong)敗于(yu)齊,長子(zi)死焉(yan);西喪地(di)于(yu)秦七百里;南辱于(yu)楚。寡人恥之(zhi)(zhi),愿比死者一灑之(zhi)(zhi),如之(zhi)(zhi)何則可(ke)?”孟子(zi)對(dui)曰:“地(di)方百里而(er)可(ke)以(yi)(yi)王。王如施仁政于(yu)民,省刑罰,薄稅斂,深耕(geng)易(yi)耨。壯者以(yi)(yi)暇日,修(xiu)其(qi)孝悌(ti)忠信,入以(yi)(yi)事其(qi)父兄,出(chu)以(yi)(yi)事其(qi)長上,可(ke)使(shi)制梃以(yi)(yi)撻秦楚之(zhi)(zhi)堅甲利兵矣(yi)。彼(bi)(bi)奪其(qi)民時,使(shi)不得(de)耕(geng)耨以(yi)(yi)養其(qi)父母,父母凍(dong)餓,妻子(zi)離散。彼(bi)(bi)陷(xian)溺其(qi)民,王往而(er)征(zheng)之(zhi)(zhi),夫誰與王敵?故曰:‘仁者無敵’王請(qing)勿疑(yi)!”
孟子見(jian)梁襄王(wang)。出,語人(ren)曰(yue):“望之(zhi)(zhi)(zhi)不(bu)似人(ren)君,就(jiu)之(zhi)(zhi)(zhi)而不(bu)見(jian)所畏(wei)焉。卒然問曰(yue):‘天(tian)下惡乎(hu)定?’吾對(dui)曰(yue):‘定于一(yi)(yi)。’‘孰能(neng)(neng)一(yi)(yi)之(zhi)(zhi)(zhi)?’對(dui)曰(yue):‘不(bu)嗜(shi)殺人(ren)者(zhe)(zhe)能(neng)(neng)一(yi)(yi)之(zhi)(zhi)(zhi)。’‘孰能(neng)(neng)與(yu)之(zhi)(zhi)(zhi)?’對(dui)曰(yue):‘天(tian)下莫不(bu)與(yu)也。王(wang)知夫(fu)苗乎(hu)?七八(ba)月之(zhi)(zhi)(zhi)間旱,則苗槁矣(yi)(yi)。天(tian)油(you)然作云,沛然下雨(yu),則苗浡然興之(zhi)(zhi)(zhi)矣(yi)(yi)。其如(ru)是(shi),孰能(neng)(neng)御(yu)之(zhi)(zhi)(zhi)?今夫(fu)天(tian)下之(zhi)(zhi)(zhi)人(ren)牧,未有不(bu)嗜(shi)殺人(ren)者(zhe)(zhe)也,如(ru)有不(bu)嗜(shi)殺人(ren)者(zhe)(zhe),則天(tian)下之(zhi)(zhi)(zhi)民(min),皆引領而望之(zhi)(zhi)(zhi)矣(yi)(yi)。誠如(ru)是(shi)也,民(min)歸之(zhi)(zhi)(zhi),由水(shui)之(zhi)(zhi)(zhi)就(jiu)下,沛然誰能(neng)(neng)御(yu)之(zhi)(zhi)(zhi)?’”
齊(qi)宣王問曰(yue):“齊(qi)桓(huan)、晉文之(zhi)事可得聞乎(hu)?”孟(meng)子對曰(yue):“仲尼之(zhi)徒無道桓(huan)、文之(zhi)事者,是以后世無傳焉。臣未之(zhi)聞也。無以,則王(wàng)乎(hu)?”
曰(yue)(yue)(yue)(yue)(yue)(yue):“德何(he)(he)(he)如,則可(ke)以(yi)(yi)王(wang)矣?”曰(yue)(yue)(yue)(yue)(yue)(yue):“保民而(er)王(wang),莫之能御也(ye)。”曰(yue)(yue)(yue)(yue)(yue)(yue):“若(ruo)寡(gua)人者(zhe),可(ke)以(yi)(yi)保民乎(hu)哉?”曰(yue)(yue)(yue)(yue)(yue)(yue):“可(ke)。”曰(yue)(yue)(yue)(yue)(yue)(yue):“何(he)(he)(he)由(you)知吾可(ke)也(ye)?”曰(yue)(yue)(yue)(yue)(yue)(yue):“臣(chen)聞之胡(hu)龁(he)(hé)曰(yue)(yue)(yue)(yue)(yue)(yue),王(wang)坐(zuo)于堂上,有(you)(you)牽牛(niu)而(er)過(guo)堂下者(zhe),王(wang)見之,曰(yue)(yue)(yue)(yue)(yue)(yue):‘牛(niu)何(he)(he)(he)之?’對曰(yue)(yue)(yue)(yue)(yue)(yue):‘將以(yi)(yi)釁(xin)(xìn)鐘。’王(wang)曰(yue)(yue)(yue)(yue)(yue)(yue):‘舍之!吾不(bu)忍其觳(hú)觫(sù),若(ruo)無(wu)罪而(er)就死地(di)。’對曰(yue)(yue)(yue)(yue)(yue)(yue):‘然(ran)則廢(fei)釁(xin)鐘與?’曰(yue)(yue)(yue)(yue)(yue)(yue):‘何(he)(he)(he)可(ke)廢(fei)也(ye)?以(yi)(yi)羊易之!’不(bu)識有(you)(you)諸?”
曰:“有之(zhi)(zhi)(zhi)(zhi)。”曰:“是心(xin)足以(yi)王(wang)矣(yi)。百姓(xing)(xing)(xing)皆(jie)以(yi)王(wang)為(wei)愛也,臣固(gu)知(zhi)(zhi)王(wang)之(zhi)(zhi)(zhi)(zhi)不忍(ren)也。”王(wang)曰:“然。誠有百姓(xing)(xing)(xing)者。齊(qi)國雖褊(biǎn)小(xiao),吾何愛一牛?即(ji)不忍(ren)其(qi)(qi)觳觫,若無(wu)罪而(er)就死地,故以(yi)羊易之(zhi)(zhi)(zhi)(zhi)也。”曰:“王(wang)無(wu)異于百姓(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)以(yi)王(wang)為(wei)愛也。以(yi)小(xiao)易大,彼惡知(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)?王(wang)若隱(yin)其(qi)(qi)無(wu)罪而(er)就死地,則牛羊何擇焉?”
王笑曰:“是誠何心哉?我非愛其(qi)財。而(er)易之以羊(yang)也(ye)(ye),宜乎(hu)百姓之謂我愛也(ye)(ye)。”曰:“無傷(shang)也(ye)(ye),是乃仁(ren)術(shu)也(ye)(ye),見(jian)牛未見(jian)羊(yang)也(ye)(ye)。君(jun)(jun)子之于禽獸(shou)也(ye)(ye),見(jian)其(qi)生,不忍見(jian)其(qi)死(si);聞其(qi)聲,不忍食其(qi)肉。是以君(jun)(jun)子遠庖廚也(ye)(ye)。”
王說(yuè)曰(yue):“《詩》云:‘他人有心(xin),予忖(cun)度之(zhi)(zhi)(zhi)。’夫(fu)子之(zhi)(zhi)(zhi)謂(wei)也(ye)。夫(fu)我乃行之(zhi)(zhi)(zhi),反(fan)而(er)(er)求之(zhi)(zhi)(zhi),不(bu)得吾心(xin)。夫(fu)子言之(zhi)(zhi)(zhi),于(yu)(yu)(yu)我心(xin)有戚(qi)戚(qi)焉。此心(xin)之(zhi)(zhi)(zhi)所以合于(yu)(yu)(yu)王者,何也(ye)?”曰(yue):“有復(fu)于(yu)(yu)(yu)王者曰(yue):‘吾力足以舉(ju)百鈞’,而(er)(er)不(bu)足以舉(ju)一羽;‘明足以察秋毫之(zhi)(zhi)(zhi)末’,而(er)(er)不(bu)見輿薪,則王許(xu)之(zhi)(zhi)(zhi)乎?”
曰:“否(fou)。”“今恩足(zu)以及禽獸,而功不(bu)(bu)(bu)(bu)至(zhi)于百姓(xing)者,獨(du)何(he)與?然則一羽之不(bu)(bu)(bu)(bu)舉(ju),為(wei)不(bu)(bu)(bu)(bu)用(yong)力焉;輿薪之不(bu)(bu)(bu)(bu)見,為(wei)不(bu)(bu)(bu)(bu)用(yong)明焉;百姓(xing)之不(bu)(bu)(bu)(bu)見保,為(wei)不(bu)(bu)(bu)(bu)用(yong)恩焉。故王之不(bu)(bu)(bu)(bu)王,不(bu)(bu)(bu)(bu)為(wei)也,非不(bu)(bu)(bu)(bu)能也。”
曰(yue):“不為者與不能(neng)者之(zhi)形何以異(yi)?”曰(yue):“挾(xie)太山以超北海,語(yù)人曰(yue)‘我不能(neng)’,是誠(cheng)不能(neng)也(ye)。為長(chang)者折(zhe)(zhe)枝,語人曰(yue)‘我不能(neng)’,是不為也(ye),非(fei)不能(neng)也(ye)。故王(wang)(wang)之(zhi)不王(wang)(wang),非(fei)挾(xie)太山以超北海之(zhi)類也(ye);王(wang)(wang)之(zhi)不王(wang)(wang),是折(zhe)(zhe)枝之(zhi)類也(ye)。
"老(lao)吾老(lao),以(yi)及(ji)(ji)人之(zhi)老(lao);幼吾幼,以(yi)及(ji)(ji)人之(zhi)幼。天下可運于(yu)掌。《詩(shi)》云:‘刑于(yu)寡妻,至于(yu)兄弟,以(yi)御于(yu)家邦。’言舉斯心(xin),加諸彼(bi)而(er)已。故推恩足以(yi)保四(si)海,不(bu)推恩無以(yi)保妻子。古之(zhi)人所(suo)以(yi)大過人者,無他焉,善推其所(suo)為而(er)已矣。今恩足以(yi)及(ji)(ji)禽(qin)獸,而(er)功不(bu)至于(yu)百姓者,獨何與?權,然(ran)(ran)后(hou)(hou)知(zhi)輕重;度,然(ran)(ran)后(hou)(hou)知(zhi)長短(duan)。物皆然(ran)(ran),心(xin)為甚。王請(qing)度之(zhi)!抑王興甲兵,危士臣,構怨于(yu)諸侯,然(ran)(ran)后(hou)(hou)快于(yu)心(xin)與?”
王曰(yue):“否。吾(wu)何快于是?將以求吾(wu)所大(da)欲也。”曰(yue):“王之所大(da)欲可得聞與?”王笑而不言。
曰:“為肥甘不(bu)足(zu)于(yu)口與(yu)?輕(qing)暖(nuan)不(bu)足(zu)于(yu)體與(yu)?抑為采色不(bu)足(zu)視于(yu)目與(yu)?聲音不(bu)足(zu)聽(ting)于(yu)耳(er)與(yu)?便(pián)嬖(bì)不(bu)足(zu)使(shi)令于(yu)前與(yu)?王之諸臣,皆(jie)足(zu)以(yi)供(gong)之,而王豈(qi)為是(shi)哉?”曰:“否。吾不(bu)為是(shi)也。”
曰:“然則王(wang)之(zhi)所大(da)欲可知(zhi)已(yi)。欲辟土(tu)地,朝秦楚(chu),蒞(lì)中國(guo)而(er)撫(fu)四夷(yi)也。以若所為,求(qiu)若所欲,猶緣(yuan)木而(er)求(qiu)魚也。”
王(wang)(wang)(wang)曰(yue)(yue):“若是(shi)其(qi)甚(shen)與(yú)?”曰(yue)(yue):“殆(dai)有(you)甚(shen)焉。緣木求魚,雖不得魚,無后災(zai)。以(yi)若所(suo)為,求若所(suo)欲,盡心力而(er)為之(zhi),后必有(you)災(zai)。”曰(yue)(yue):“可(ke)得聞與?”曰(yue)(yue):“鄒人(ren)(ren)與楚人(ren)(ren)戰(zhan),則王(wang)(wang)(wang)以(yi)為孰勝?”曰(yue)(yue):“楚人(ren)(ren)勝。”曰(yue)(yue):“然(ran)則小固(gu)不可(ke)以(yi)敵(di)(di)大,寡固(gu)不可(ke)以(yi)敵(di)(di)眾,弱固(gu)不可(ke)以(yi)敵(di)(di)強。海內之(zhi)地,方千里(li)者(zhe)九(jiu),齊(qi)集有(you)其(qi)一(yi)(yi)。以(yi)一(yi)(yi)服八,何以(yi)異于(yu)鄒敵(di)(di)楚哉?蓋(hé)亦(yi)反其(qi)本矣。今王(wang)(wang)(wang)發(fa)政施仁,使天(tian)下仕者(zhe)皆(jie)(jie)(jie)欲立(li)于(yu)王(wang)(wang)(wang)之(zhi)朝,耕者(zhe)皆(jie)(jie)(jie)欲耕于(yu)王(wang)(wang)(wang)之(zhi)野(ye),商(shang)賈(gǔ)皆(jie)(jie)(jie)欲藏于(yu)王(wang)(wang)(wang)之(zhi)市,行旅皆(jie)(jie)(jie)欲出于(yu)王(wang)(wang)(wang)之(zhi)途,天(tian)下之(zhi)欲疾其(qi)君者(zhe),皆(jie)(jie)(jie)欲赴(fu)愬(sù)于(yu)王(wang)(wang)(wang)。其(qi)若是(shi),孰能御之(zhi)?”
王曰:“吾惛(hūn),不能(neng)進于是(shi)矣。愿夫子(zi)輔(fu)吾志,明(ming)以(yi)教我(wo)(wo)。我(wo)(wo)雖不敏(min),請嘗試之(zhi)(zhi)。”曰:“無(wu)恒(heng)產而有恒(heng)心(xin)(xin)者,惟士(shi)為能(neng)。若民,則無(wu)恒(heng)產,因無(wu)恒(heng)心(xin)(xin)。茍無(wu)恒(heng)心(xin)(xin),放(fang)辟邪侈,無(wu)不為已。及(ji)陷(xian)于罪,然(ran)后(hou)(hou)從而刑之(zhi)(zhi),是(shi)罔民也(ye)。焉有仁人(ren)在位(wei),罔民而可為也(ye)?是(shi)故明(ming)君(jun)制民之(zhi)(zhi)產,必使仰(yang)足以(yi)事父母(mu),俯(fu)足以(yi)畜妻子(zi),樂歲終身飽,兇年免(mian)于死(si)亡(wang)。然(ran)后(hou)(hou)驅而之(zhi)(zhi)善,故民之(zhi)(zhi)從之(zhi)(zhi)也(ye)輕。
今也制民之(zhi)(zhi)產,仰不(bu)(bu)足以(yi)(yi)事父母,俯不(bu)(bu)足以(yi)(yi)畜妻子,樂歲終身苦,兇年不(bu)(bu)免(mian)于(yu)死(si)亡。此惟救死(si)而(er)恐不(bu)(bu)贍,奚(xi)暇治禮義(yi)哉?王欲行之(zhi)(zhi),則盍反其本(ben)矣(yi)。五(wu)(wu)畝(mu)之(zhi)(zhi)宅,樹之(zhi)(zhi)以(yi)(yi)桑,五(wu)(wu)十者可(ke)(ke)以(yi)(yi)衣(yi)帛矣(yi);雞豚(tún)狗彘(zhì)之(zhi)(zhi)畜,無失其時,七十者可(ke)(ke)以(yi)(yi)食肉矣(yi);百(bai)畝(mu)之(zhi)(zhi)田,勿奪其時,八口之(zhi)(zhi)家可(ke)(ke)以(yi)(yi)無饑矣(yi);謹庠序之(zhi)(zhi)教,申之(zhi)(zhi)以(yi)(yi)孝悌之(zhi)(zhi)義(yi),頒白者不(bu)(bu)負(fu)戴(dai)于(yu)道路矣(yi)。老者衣(yi)帛食肉,黎民不(bu)(bu)饑不(bu)(bu)寒,然而(er)不(bu)(bu)王者,未之(zhi)(zhi)有(you)也。”
莊暴(bao)見(jian)孟子(zi),曰(yue)(yue)(yue):“暴(bao)見(jian)于(yu)王(wang)(wang)(wang)(wang),王(wang)(wang)(wang)(wang)語暴(bao)以(yi)(yi)(yi)好(hao)樂(le)(le)(le)(le),暴(bao)未(wei)有(you)以(yi)(yi)(yi)對(dui)也(ye)。”曰(yue)(yue)(yue):“好(hao)樂(le)(le)(le)(le)何(he)如(ru)?”孟子(zi)曰(yue)(yue)(yue):“王(wang)(wang)(wang)(wang)之(zhi)好(hao)樂(le)(le)(le)(le)甚,則齊國(guo)其庶幾乎!他日,見(jian)于(yu)王(wang)(wang)(wang)(wang)曰(yue)(yue)(yue):“王(wang)(wang)(wang)(wang)嘗語莊子(zi)以(yi)(yi)(yi)好(hao)樂(le)(le)(le)(le),有(you)諸?”王(wang)(wang)(wang)(wang)變乎色,曰(yue)(yue)(yue):“寡人(ren)非能(neng)好(hao)先王(wang)(wang)(wang)(wang)之(zhi)樂(le)(le)(le)(le)也(ye),直好(hao)世俗之(zhi)樂(le)(le)(le)(le)耳。”曰(yue)(yue)(yue):“王(wang)(wang)(wang)(wang)之(zhi)好(hao)樂(le)(le)(le)(le)甚,則齊其庶幾乎!今之(zhi)樂(le)(le)(le)(le)猶古(gu)之(zhi)樂(le)(le)(le)(le)也(ye)。”曰(yue)(yue)(yue):“可得聞與(yu)(yu)?”曰(yue)(yue)(yue):“獨樂(le)(le)(le)(le)樂(le)(le)(le)(le),與(yu)(yu)人(ren)樂(le)(le)(le)(le)樂(le)(le)(le)(le),孰樂(le)(le)(le)(le)?”曰(yue)(yue)(yue):“不(bu)若(ruo)與(yu)(yu)人(ren)。”曰(yue)(yue)(yue):“與(yu)(yu)少(shao)樂(le)(le)(le)(le)樂(le)(le)(le)(le),與(yu)(yu)眾樂(le)(le)(le)(le)樂(le)(le)(le)(le),孰樂(le)(le)(le)(le)?”曰(yue)(yue)(yue):“不(bu)若(ruo)與(yu)(yu)眾。”
“臣請為王(wang)(wang)(wang)(wang)言樂(le):今王(wang)(wang)(wang)(wang)鼓(gu)樂(le)于(yu)此(ci),百(bai)姓(xing)(xing)(xing)聞王(wang)(wang)(wang)(wang)鐘鼓(gu)之(zhi)聲,管籥之(zhi)音(yin),舉(ju)疾首(shou)蹙額而相(xiang)(xiang)告(gao)曰:‘吾王(wang)(wang)(wang)(wang)之(zhi)好鼓(gu)樂(le),夫(fu)何使我(wo)至(zhi)于(yu)此(ci)極也?父子(zi)不(bu)相(xiang)(xiang)見,兄(xiong)弟妻子(zi)離(li)散。’今王(wang)(wang)(wang)(wang)田獵(lie)于(yu)此(ci),百(bai)姓(xing)(xing)(xing)聞王(wang)(wang)(wang)(wang)車馬之(zhi)音(yin),見羽旄(mao)之(zhi)美,舉(ju)疾首(shou)蹙頞而相(xiang)(xiang)告(gao)曰:‘吾王(wang)(wang)(wang)(wang)之(zhi)好田獵(lie),夫(fu)何使我(wo)至(zhi)于(yu)此(ci)極也?父子(zi)不(bu)相(xiang)(xiang)見,兄(xiong)弟妻子(zi)離(li)散。’此(ci)無他,不(bu)與民(min)同(tong)(tong)樂(le)也。今王(wang)(wang)(wang)(wang)鼓(gu)樂(le)于(yu)此(ci),百(bai)姓(xing)(xing)(xing)聞王(wang)(wang)(wang)(wang)鐘鼓(gu)之(zhi)聲,管籥之(zhi)音(yin),舉(ju)欣欣然有喜色(se)而相(xiang)(xiang)告(gao)曰:‘吾王(wang)(wang)(wang)(wang)庶幾無疾病(bing)與?何以(yi)能(neng)鼓(gu)樂(le)也?’今王(wang)(wang)(wang)(wang)田獵(lie)于(yu)此(ci),百(bai)姓(xing)(xing)(xing)聞王(wang)(wang)(wang)(wang)車馬之(zhi)音(yin),見羽旄(mao)之(zhi)美,舉(ju)欣欣然有喜色(se)而相(xiang)(xiang)告(gao)曰:‘吾王(wang)(wang)(wang)(wang)庶幾無疾病(bing)與?何以(yi)能(neng)田獵(lie)也?’此(ci)無他,與民(min)同(tong)(tong)樂(le)也。今王(wang)(wang)(wang)(wang)與百(bai)姓(xing)(xing)(xing)同(tong)(tong)樂(le),則(ze)王(wang)(wang)(wang)(wang)矣。”
齊宣王(wang)問曰(yue)(yue)(yue):“文(wen)王(wang)之(zhi)(zhi)囿(you)(you)方(fang)七(qi)(qi)十(shi)里(li)(li),有(you)諸?”孟子對曰(yue)(yue)(yue):“于傳(chuan)有(you)之(zhi)(zhi)。”曰(yue)(yue)(yue):“若是其(qi)大(da)(da)乎(hu)?”曰(yue)(yue)(yue):“民(min)(min)猶以(yi)為(wei)小也。”曰(yue)(yue)(yue):“寡人之(zhi)(zhi)囿(you)(you)方(fang)四(si)(si)十(shi)里(li)(li),民(min)(min)猶以(yi)為(wei)大(da)(da),何也?”曰(yue)(yue)(yue):“文(wen)王(wang)之(zhi)(zhi)囿(you)(you)方(fang)七(qi)(qi)十(shi)里(li)(li),芻蕘(rao)者往(wang)焉,雉兔者往(wang)焉,與民(min)(min)同之(zhi)(zhi)。民(min)(min)以(yi)為(wei)小,不亦(yi)(yi)宜(yi)乎(hu)?臣始(shi)至于境,問國之(zhi)(zhi)大(da)(da)禁,然(ran)后敢入。臣聞郊關之(zhi)(zhi)內有(you)囿(you)(you)方(fang)四(si)(si)十(shi)里(li)(li),殺其(qi)麋(mi)鹿者如殺人之(zhi)(zhi)罪。則是方(fang)四(si)(si)十(shi)里(li)(li),為(wei)阱于國中。民(min)(min)以(yi)為(wei)大(da)(da),不亦(yi)(yi)宜(yi)乎(hu)?”
齊宣(xuan)王(wang)問曰(yue)(yue)(yue)(yue):“交鄰國有(you)道(dao)乎?”孟子對曰(yue)(yue)(yue)(yue):“有(you)。惟仁者為能以大事(shi)(shi)小,是(shi)故(gu)湯事(shi)(shi)葛,文王(wang)事(shi)(shi)昆夷;惟智者為能以小事(shi)(shi)大,故(gu)大王(wang)事(shi)(shi)獯鬻,句(ju)踐事(shi)(shi)吳。以大事(shi)(shi)小者,樂(le)天(tian)(tian)者也(ye)(ye);以小事(shi)(shi)大者,畏(wei)(wei)天(tian)(tian)者也(ye)(ye)。樂(le)天(tian)(tian)者保(bao)天(tian)(tian)下,畏(wei)(wei)天(tian)(tian)者保(bao)其國。詩云(yun):‘畏(wei)(wei)天(tian)(tian)之(zhi)(zhi)威,于時保(bao)之(zhi)(zhi)。’”王(wang)曰(yue)(yue)(yue)(yue):“大哉言矣!寡人有(you)疾,寡人好(hao)勇(yong)。”對曰(yue)(yue)(yue)(yue):“王(wang)請無好(hao)小勇(yong)。夫撫劍疾視曰(yue)(yue)(yue)(yue),‘彼惡敢當我哉’!此匹夫之(zhi)(zhi)勇(yong),敵一(yi)人者也(ye)(ye)。王(wang)請大之(zhi)(zhi)!
詩云:‘王(wang)赫(he)斯怒,爰整其旅(lv),以(yi)遏徂莒,以(yi)篤(du)周祜,以(yi)對于天下(xia)。’此文王(wang)之勇(yong)也(ye)。文王(wang)一怒而(er)(er)安天下(xia)之民(min)。書曰(yue):‘天降(jiang)下(xia)民(min),作之君,作之師。惟(wei)曰(yue)其助上帝(di),寵之四方。有罪無罪,惟(wei)我(wo)在,天下(xia)曷敢有越厥志?’一人衡(heng)行于天下(xia),武王(wang)恥之。此武王(wang)之勇(yong)也(ye)。而(er)(er)武王(wang)亦(yi)(yi)一怒而(er)(er)安天下(xia)之民(min)。今王(wang)亦(yi)(yi)一怒而(er)(er)安天下(xia)之民(min),民(min)惟(wei)恐王(wang)之不好勇(yong)也(ye)。”
齊宣王見(jian)孟子于(yu)雪宮。王曰:“賢者(zhe)(zhe)(zhe)(zhe)亦有(you)此(ci)樂(le)乎?”孟子對(dui)曰:“有(you)。人(ren)不(bu)得(de),則非(fei)其(qi)(qi)上矣(yi)。不(bu)得(de)而(er)(er)(er)非(fei)其(qi)(qi)上者(zhe)(zhe)(zhe)(zhe),非(fei)也(ye)(ye);為民上而(er)(er)(er)不(bu)與民同樂(le)者(zhe)(zhe)(zhe)(zhe),亦非(fei)也(ye)(ye)。樂(le)民之樂(le)者(zhe)(zhe)(zhe)(zhe),民亦樂(le)其(qi)(qi)樂(le);憂(you)(you)民之憂(you)(you)者(zhe)(zhe)(zhe)(zhe),民亦憂(you)(you)其(qi)(qi)憂(you)(you)。樂(le)以天(tian)(tian)下,憂(you)(you)以天(tian)(tian)下,然而(er)(er)(er)不(bu)王者(zhe)(zhe)(zhe)(zhe),未之有(you)也(ye)(ye)。昔者(zhe)(zhe)(zhe)(zhe)齊景公問(wen)于(yu)晏子曰:‘吾欲觀(guan)于(yu)轉附、朝儛,遵海而(er)(er)(er)南,放于(yu)瑯邪。吾何修而(er)(er)(er)可以比于(yu)先王觀(guan)也(ye)(ye)?’晏子對(dui)曰:‘善哉(zai)問(wen)也(ye)(ye)!天(tian)(tian)子適(shi)諸侯(hou)(hou)曰巡狩(shou),巡狩(shou)者(zhe)(zhe)(zhe)(zhe)巡所守也(ye)(ye);諸侯(hou)(hou)朝于(yu)天(tian)(tian)子曰述(shu)職(zhi),述(shu)職(zhi)者(zhe)(zhe)(zhe)(zhe)述(shu)所職(zhi)也(ye)(ye)。無非(fei)事者(zhe)(zhe)(zhe)(zhe)。春(chun)省耕而(er)(er)(er)補不(bu)足,秋(qiu)省斂而(er)(er)(er)助不(bu)給。
夏諺(yan)曰:“吾(wu)(wu)(wu)王(wang)不(bu)游,吾(wu)(wu)(wu)何(he)(he)以休?吾(wu)(wu)(wu)王(wang)不(bu)豫(yu),吾(wu)(wu)(wu)何(he)(he)以助?一游一豫(yu),為諸(zhu)侯度(du)。”今也(ye)不(bu)然(ran):師行而(er)糧食(shi),饑者(zhe)弗食(shi),勞者(zhe)弗息(xi)。睊(juan)睊(juan)胥讒,民乃作(zuo)慝。方命虐(nve)民,飲食(shi)若(ruo)流。流連(lian)(lian)荒(huang)亡(wang),為諸(zhu)侯憂。從流下而(er)忘反(fan)謂(wei)之流,從流上而(er)忘反(fan)謂(wei)之連(lian)(lian),從獸無厭(yan)謂(wei)之荒(huang),樂(le)酒無厭(yan)謂(wei)之亡(wang)。先王(wang)無流連(lian)(lian)之樂(le),荒(huang)亡(wang)之行。惟君所行也(ye)。’景公(gong)說,大戒于(yu)國,出舍于(yu)郊。于(yu)是始興發補不(bu)足(zu)。召(zhao)大師曰:‘為我作(zuo)君臣相說之樂(le)!’蓋征招(zhao)角招(zhao)是也(ye)。其詩曰:‘畜(chu)君何(he)(he)尤?’畜(chu)君者(zhe),好君也(ye)。”
齊宣王(wang)(wang)(wang)(wang)(wang)(wang)問曰(yue)(yue):“人(ren)皆謂我毀(hui)明(ming)堂(tang)。毀(hui)諸?已乎?”孟子(zi)對曰(yue)(yue):“夫(fu)明(ming)堂(tang)者(zhe),王(wang)(wang)(wang)(wang)(wang)(wang)者(zhe)之堂(tang)也。王(wang)(wang)(wang)(wang)(wang)(wang)欲行王(wang)(wang)(wang)(wang)(wang)(wang)政,則勿毀(hui)之矣(yi)(yi)。”王(wang)(wang)(wang)(wang)(wang)(wang)曰(yue)(yue):“王(wang)(wang)(wang)(wang)(wang)(wang)政可得聞(wen)與(yu)?”對曰(yue)(yue):“昔者(zhe)文(wen)王(wang)(wang)(wang)(wang)(wang)(wang)之治岐也,耕者(zhe)九一(yi),仕(shi)者(zhe)世祿,關(guan)市(shi)譏而(er)不征,澤梁(liang)無(wu)(wu)禁,罪人(ren)不孥(nu)。老(lao)(lao)(lao)而(er)無(wu)(wu)妻曰(yue)(yue)鰥。老(lao)(lao)(lao)而(er)無(wu)(wu)夫(fu)曰(yue)(yue)寡。老(lao)(lao)(lao)而(er)無(wu)(wu)子(zi)曰(yue)(yue)獨。幼而(er)無(wu)(wu)父(fu)曰(yue)(yue)孤。此(ci)(ci)四(si)者(zhe),天下之窮(qiong)民而(er)無(wu)(wu)告者(zhe)。文(wen)王(wang)(wang)(wang)(wang)(wang)(wang)發政施仁,必先(xian)斯四(si)者(zhe)。詩云:‘哿矣(yi)(yi)富人(ren),哀此(ci)(ci)煢(qiong)獨。’”王(wang)(wang)(wang)(wang)(wang)(wang)曰(yue)(yue):“善哉言乎!”曰(yue)(yue):“王(wang)(wang)(wang)(wang)(wang)(wang)如善之,則何為不行?”
王曰:“寡(gua)人有(you)(you)疾,寡(gua)人好貨(huo)云:‘乃積(ji)乃倉(cang)(cang),乃裹糇糧,于橐(tuo)于囊。思(si)戢用光。弓矢斯張,干戈戚揚,爰方啟行。’故居者(zhe)有(you)(you)積(ji)倉(cang)(cang),行者(zhe)有(you)(you)裹糧也,然后(hou)可(ke)以爰方啟行。王如好貨(huo),與百姓同之,于王何有(you)(you)?”
王曰(yue)(yue):“寡(gua)人有疾(ji),寡(gua)人好(hao)色。”對曰(yue)(yue):“昔(xi)者大王好(hao)色,愛(ai)厥(jue)妃。詩云(yun):‘古(gu)公亶(dan)甫(fu),來(lai)朝(chao)走馬(ma),率(lv)西水(shui)滸,至(zhi)于岐下。爰及姜女,聿來(lai)胥宇。’當是時也,內無怨(yuan)女,外無曠夫。王如好(hao)色,與百姓同之,于王何(he)有?”
孟子謂齊宣王(wang)曰(yue):“王(wang)之(zhi)(zhi)臣有托其妻(qi)子于(yu)其友,而(er)(er)之(zhi)(zhi)楚(chu)游者。比其反也(ye),則(ze)(ze)凍(dong)餒(nei)其妻(qi)子,則(ze)(ze)如(ru)之(zhi)(zhi)何(he)?”王(wang)曰(yue):“棄之(zhi)(zhi)。”曰(yue):“士(shi)師不能治(zhi)士(shi),則(ze)(ze)如(ru)之(zhi)(zhi)何(he)?”王(wang)曰(yue):“已之(zhi)(zhi)。”曰(yue):“四境之(zhi)(zhi)內不治(zhi),則(ze)(ze)如(ru)之(zhi)(zhi)何(he)?”王(wang)顧左右而(er)(er)言他。
孟子見齊宣(xuan)王曰(yue):“所(suo)謂故國(guo)(guo)者,非謂有(you)(you)喬木之(zhi)(zhi)(zhi)謂也(ye)(ye)(ye),有(you)(you)世臣(chen)之(zhi)(zhi)(zhi)謂也(ye)(ye)(ye)。王無(wu)親臣(chen)矣,昔者所(suo)進,今日不(bu)(bu)知其(qi)亡也(ye)(ye)(ye)。”王曰(yue):“吾何以識其(qi)不(bu)(bu)才而(er)舍之(zhi)(zhi)(zhi)?”曰(yue):“國(guo)(guo)君進賢(xian)(xian)(xian),如(ru)不(bu)(bu)得已,將使卑(bei)(bei)逾尊(zun),疏逾戚(qi)(qi),可(ke)(ke)(ke)不(bu)(bu)慎與?與,平聲。如(ru)不(bu)(bu)得已,言(yan)謹(jin)之(zhi)(zhi)(zhi)至也(ye)(ye)(ye)。蓋尊(zun)尊(zun)親親,禮之(zhi)(zhi)(zhi)常(chang)也(ye)(ye)(ye)。然或(huo)尊(zun)者親者未(wei)必賢(xian)(xian)(xian),則(ze)必進疏遠之(zhi)(zhi)(zhi)賢(xian)(xian)(xian)而(er)用(yong)之(zhi)(zhi)(zhi)。是使卑(bei)(bei)者逾尊(zun),疏者逾戚(qi)(qi),非禮之(zhi)(zhi)(zhi)常(chang),故不(bu)(bu)可(ke)(ke)(ke)不(bu)(bu)謹(jin)也(ye)(ye)(ye)。左(zuo)右(you)(you)皆(jie)(jie)(jie)(jie)曰(yue)賢(xian)(xian)(xian),未(wei)可(ke)(ke)(ke)也(ye)(ye)(ye);諸大(da)夫皆(jie)(jie)(jie)(jie)曰(yue)賢(xian)(xian)(xian),未(wei)可(ke)(ke)(ke)也(ye)(ye)(ye);國(guo)(guo)人(ren)(ren)皆(jie)(jie)(jie)(jie)曰(yue)賢(xian)(xian)(xian),然后(hou)察之(zhi)(zhi)(zhi);見賢(xian)(xian)(xian)焉,然后(hou)用(yong)之(zhi)(zhi)(zhi)。左(zuo)右(you)(you)皆(jie)(jie)(jie)(jie)曰(yue)不(bu)(bu)可(ke)(ke)(ke),勿(wu)聽;諸大(da)夫皆(jie)(jie)(jie)(jie)曰(yue)不(bu)(bu)可(ke)(ke)(ke),勿(wu)聽;國(guo)(guo)人(ren)(ren)皆(jie)(jie)(jie)(jie)曰(yue)不(bu)(bu)可(ke)(ke)(ke),然后(hou)察之(zhi)(zhi)(zhi);見不(bu)(bu)可(ke)(ke)(ke)焉,然后(hou)去之(zhi)(zhi)(zhi)。左(zuo)右(you)(you)皆(jie)(jie)(jie)(jie)曰(yue)可(ke)(ke)(ke)殺(sha),勿(wu)聽;諸大(da)夫皆(jie)(jie)(jie)(jie)曰(yue)可(ke)(ke)(ke)殺(sha),勿(wu)聽;國(guo)(guo)人(ren)(ren)皆(jie)(jie)(jie)(jie)曰(yue)可(ke)(ke)(ke)殺(sha),然后(hou)察之(zhi)(zhi)(zhi);見可(ke)(ke)(ke)殺(sha)焉,然后(hou)殺(sha)之(zhi)(zhi)(zhi)。故曰(yue),國(guo)(guo)人(ren)(ren)殺(sha)之(zhi)(zhi)(zhi)也(ye)(ye)(ye)。如(ru)此(ci),然后(hou)可(ke)(ke)(ke)以為民父母。”
齊宣(xuan)王問曰(yue):“湯放桀,武王伐紂,有(you)諸?”孟(meng)子對曰(yue):“于傳有(you)之(zhi)。”曰(yue):“臣弒(shi)其君可乎(hu)?”曰(yue):“賊仁者謂之(zhi)賊,賊義者謂之(zhi)殘,殘賊之(zhi)人謂之(zhi)一夫。聞(wen)誅一夫紂矣(yi),未(wei)聞(wen)弒(shi)君也。”
孟子見(jian)齊宣王曰:“為(wei)巨(ju)室,則(ze)(ze)必使(shi)工(gong)師求大木(mu)。工(gong)師得大木(mu)。則(ze)(ze)王喜,以(yi)(yi)為(wei)能勝其任也(ye)。匠人(ren)斲而(er)小之(zhi),則(ze)(ze)王怒,以(yi)(yi)為(wei)不勝其任矣(yi)。夫人(ren)幼而(er)學之(zhi),壯而(er)欲(yu)行之(zhi)。王曰‘姑舍女所學而(er)從我(wo)’,則(ze)(ze)何(he)(he)如?今有璞玉于(yu)(yu)此,雖萬鎰,必使(shi)玉人(ren)雕琢之(zhi)。至(zhi)于(yu)(yu)治國家,則(ze)(ze)曰‘姑舍女所學而(er)從我(wo)’,則(ze)(ze)何(he)(he)以(yi)(yi)異于(yu)(yu)教玉人(ren)雕琢玉哉(zai)?”
齊人(ren)(ren)伐燕,勝(sheng)之(zhi)(zhi)(zhi)(zhi)。宣王(wang)問曰(yue):“或謂(wei)寡人(ren)(ren)勿取(qu)(qu)(qu),或謂(wei)寡人(ren)(ren)取(qu)(qu)(qu)之(zhi)(zhi)(zhi)(zhi)。以(yi)萬(wan)乘之(zhi)(zhi)(zhi)(zhi)國(guo)伐萬(wan)乘之(zhi)(zhi)(zhi)(zhi)國(guo),五旬(xun)而舉之(zhi)(zhi)(zhi)(zhi),人(ren)(ren)力不至于(yu)此。不取(qu)(qu)(qu),必(bi)有(you)(you)天(tian)殃。取(qu)(qu)(qu)之(zhi)(zhi)(zhi)(zhi),何(he)如(ru)?”孟子(zi)對曰(yue):“取(qu)(qu)(qu)之(zhi)(zhi)(zhi)(zhi)而燕民(min)悅,則(ze)取(qu)(qu)(qu)之(zhi)(zhi)(zhi)(zhi)。古之(zhi)(zhi)(zhi)(zhi)人(ren)(ren)有(you)(you)行之(zhi)(zhi)(zhi)(zhi)者,武王(wang)是也。取(qu)(qu)(qu)之(zhi)(zhi)(zhi)(zhi)而燕民(min)不悅,則(ze)勿取(qu)(qu)(qu)。古之(zhi)(zhi)(zhi)(zhi)人(ren)(ren)有(you)(you)行之(zhi)(zhi)(zhi)(zhi)者,文王(wang)是也。以(yi)萬(wan)乘之(zhi)(zhi)(zhi)(zhi)國(guo)伐萬(wan)乘之(zhi)(zhi)(zhi)(zhi)國(guo),簞食壺漿,以(yi)迎王(wang)師。豈有(you)(you)他哉(zai)?避水火(huo)也。如(ru)水益(yi)深(shen),如(ru)火(huo)益(yi)熱,亦運而已矣。”
齊人伐燕(yan),取之(zhi)(zhi)。諸侯(hou)將(jiang)謀(mou)救燕(yan)。宣王(wang)曰:“諸侯(hou)多謀(mou)伐寡人者,何以待之(zhi)(zhi)?”孟(meng)子(zi)對曰:“臣聞(wen)七十里為政(zheng)于(yu)天下(xia)(xia)者,湯(tang)是也(ye)(ye)。未聞(wen)以千里畏人者也(ye)(ye)。書(shu)曰:‘湯(tang)一征(zheng),自葛始。’天下(xia)(xia)信之(zhi)(zhi)。‘東面而(er)征(zheng),西夷怨(yuan);南(nan)面而(er)征(zheng),北狄(di)怨(yuan)。曰,奚為后(hou)我(wo)?’民望之(zhi)(zhi),若大旱之(zhi)(zhi)望云霓(ni)也(ye)(ye)。歸市者不(bu)止(zhi),耕(geng)者不(bu)變。誅其(qi)(qi)君而(er)吊其(qi)(qi)民,若時雨(yu)降(jiang),民大悅。書(shu)曰:‘徯我(wo)后(hou),后(hou)來其(qi)(qi)蘇。’今(jin)燕(yan)虐(nve)其(qi)(qi)民,王(wang)往而(er)征(zheng)之(zhi)(zhi)。民以為將(jiang)拯己(ji)于(yu)水火(huo)之(zhi)(zhi)中也(ye)(ye),簞食(shi)壺漿,以迎王(wang)師。若殺其(qi)(qi)父兄,系累其(qi)(qi)子(zi)弟,毀其(qi)(qi)宗(zong)廟(miao),遷其(qi)(qi)重器,如之(zhi)(zhi)何其(qi)(qi)可也(ye)(ye)?天下(xia)(xia)固畏齊之(zhi)(zhi)強也(ye)(ye)。今(jin)又(you)倍地(di)而(er)不(bu)行仁政(zheng),是動天下(xia)(xia)之(zhi)(zhi)兵也(ye)(ye)。王(wang)速出令,反(fan)其(qi)(qi)旄倪,止(zhi)其(qi)(qi)重器,謀(mou)于(yu)燕(yan)眾,置君而(er)后(hou)去(qu)之(zhi)(zhi),則猶可及止(zhi)也(ye)(ye)。”
鄒與(yu)魯哄(hong)。穆公問(wen)曰(yue):“吾有司(si)死(si)者(zhe)(zhe)三(san)十三(san)人,而民莫之(zhi)(zhi)(zhi)死(si)也(ye)。誅(zhu)之(zhi)(zhi)(zhi),則(ze)不(bu)可(ke)勝誅(zhu);不(bu)誅(zhu),則(ze)疾(ji)視其長上之(zhi)(zhi)(zhi)死(si)而不(bu)救,如(ru)之(zhi)(zhi)(zhi)何則(ze)可(ke)也(ye)?”孟(meng)子對曰(yue):“兇年(nian)饑歲(sui),君之(zhi)(zhi)(zhi)民老(lao)弱轉乎(hu)溝壑,壯者(zhe)(zhe)散而之(zhi)(zhi)(zhi)四方者(zhe)(zhe),幾(ji)千人矣(yi);而君之(zhi)(zhi)(zhi)倉廩實,府庫充,有司(si)莫以告(gao),是上慢而殘下也(ye)。曾子曰(yue):‘戒(jie)之(zhi)(zhi)(zhi)戒(jie)之(zhi)(zhi)(zhi)!出乎(hu)爾者(zhe)(zhe),反乎(hu)爾者(zhe)(zhe)也(ye)。’夫民今而后(hou)得反之(zhi)(zhi)(zhi)也(ye)。君無尤焉。君行仁政(zheng),斯民親其上、死(si)其長矣(yi)。”
滕文公問曰:“滕,小國也(ye),間(jian)于(yu)齊楚。事齊乎(hu)?事楚乎(hu)?”孟子對曰:“是謀非吾所能及也(ye)。無已,則有一焉:鑿斯池也(ye),筑斯城也(ye),與(yu)民守之,效死而民弗去,則是可為也(ye)。”
滕文(wen)公(gong)問曰:“齊(qi)人將筑薛,吾(wu)甚(shen)恐(kong)。如之何(he)(he)則(ze)可?”孟子對(dui)曰:“昔者大王居邠,狄人侵之,去之岐山之下居焉。非擇(ze)而取之,不得(de)已(yi)也。茍為善,后世(shi)子孫必有王者矣。君(jun)子創業垂統,為可繼(ji)也。若夫(fu)成功,則(ze)天也。君(jun)如彼何(he)(he)哉?強為善而已(yi)矣。”
滕文公問曰(yue)(yue):“滕,小國也(ye)。竭力(li)以(yi)(yi)事(shi)(shi)大國,則不(bu)(bu)(bu)得(de)免焉。如之(zhi)(zhi)何則可(ke)?”孟(meng)子(zi)對(dui)曰(yue)(yue):“昔者(zhe)大王(wang)居(ju)邠(bin),狄人(ren)(ren)侵之(zhi)(zhi)。事(shi)(shi)之(zhi)(zhi)以(yi)(yi)皮(pi)幣,不(bu)(bu)(bu)得(de)免焉;事(shi)(shi)之(zhi)(zhi)以(yi)(yi)犬馬,不(bu)(bu)(bu)得(de)免焉;事(shi)(shi)之(zhi)(zhi)以(yi)(yi)珠玉,不(bu)(bu)(bu)得(de)免焉。乃屬其(qi)耆(qi)老而(er)告之(zhi)(zhi)曰(yue)(yue):‘狄人(ren)(ren)之(zhi)(zhi)所(suo)欲者(zhe),吾土地也(ye)。吾聞(wen)之(zhi)(zhi)也(ye):君子(zi)不(bu)(bu)(bu)以(yi)(yi)其(qi)所(suo)以(yi)(yi)養(yang)人(ren)(ren)者(zhe)害人(ren)(ren)。二三子(zi)何患乎無君?我將去之(zhi)(zhi)。’去邠(bin),逾梁山(shan),邑于(yu)岐山(shan)之(zhi)(zhi)下居(ju)焉。邠(bin)人(ren)(ren)曰(yue)(yue):‘仁人(ren)(ren)也(ye),不(bu)(bu)(bu)可(ke)失(shi)也(ye)。’從之(zhi)(zhi)者(zhe)如歸市。或(huo)曰(yue)(yue):‘世守也(ye),非身之(zhi)(zhi)所(suo)能為也(ye)。效死勿去。’君請擇于(yu)斯二者(zhe)。”
魯平公(gong)(gong)將出。嬖人(ren)臧倉(cang)者(zhe)(zhe)請曰(yue)(yue)(yue)(yue):“他日(ri)君(jun)(jun)(jun)出,則必(bi)命有(you)司所(suo)之(zhi)(zhi)。今乘輿已駕矣,有(you)司未知所(suo)之(zhi)(zhi)。敢請。”公(gong)(gong)曰(yue)(yue)(yue)(yue):“將見(jian)(jian)孟(meng)子(zi)(zi)。”曰(yue)(yue)(yue)(yue):“何哉(zai)?君(jun)(jun)(jun)所(suo)為(wei)輕身以(yi)(yi)先于匹夫者(zhe)(zhe),以(yi)(yi)為(wei)賢乎?禮義由賢者(zhe)(zhe)出。而孟(meng)子(zi)(zi)之(zhi)(zhi)后(hou)(hou)喪逾(yu)(yu)前(qian)(qian)(qian)喪。君(jun)(jun)(jun)無(wu)見(jian)(jian)焉!”公(gong)(gong)曰(yue)(yue)(yue)(yue):“諾。”樂(le)(le)正子(zi)(zi)入(ru)見(jian)(jian),曰(yue)(yue)(yue)(yue):“君(jun)(jun)(jun)奚(xi)為(wei)不(bu)見(jian)(jian)孟(meng)軻(ke)也(ye)?”曰(yue)(yue)(yue)(yue):“或告(gao)寡人(ren)曰(yue)(yue)(yue)(yue),‘孟(meng)子(zi)(zi)之(zhi)(zhi)后(hou)(hou)喪逾(yu)(yu)前(qian)(qian)(qian)喪’,是(shi)(shi)以(yi)(yi)不(bu)往見(jian)(jian)也(ye)。”曰(yue)(yue)(yue)(yue):“何哉(zai)君(jun)(jun)(jun)所(suo)謂逾(yu)(yu)者(zhe)(zhe)?前(qian)(qian)(qian)以(yi)(yi)士,后(hou)(hou)以(yi)(yi)大夫;前(qian)(qian)(qian)以(yi)(yi)三(san)鼎,而后(hou)(hou)以(yi)(yi)五(wu)鼎與?”曰(yue)(yue)(yue)(yue):“否。謂棺(guan)槨衣衾之(zhi)(zhi)美也(ye)。”曰(yue)(yue)(yue)(yue):“非所(suo)謂逾(yu)(yu)也(ye),貧富(fu)不(bu)同(tong)也(ye)。”樂(le)(le)正子(zi)(zi)見(jian)(jian)孟(meng)子(zi)(zi),曰(yue)(yue)(yue)(yue):“克告(gao)于君(jun)(jun)(jun),君(jun)(jun)(jun)為(wei)來見(jian)(jian)也(ye)。嬖人(ren)有(you)臧倉(cang)者(zhe)(zhe)沮君(jun)(jun)(jun),君(jun)(jun)(jun)是(shi)(shi)以(yi)(yi)不(bu)果(guo)來也(ye)。”曰(yue)(yue)(yue)(yue):“行或使之(zhi)(zhi),止(zhi)或尼之(zhi)(zhi)。行止(zhi),非人(ren)所(suo)能(neng)也(ye)。吾之(zhi)(zhi)不(bu)遇(yu)魯侯,天也(ye)。臧氏之(zhi)(zhi)子(zi)(zi)焉能(neng)使予不(bu)遇(yu)哉(zai)?”
公孫丑問曰(yue):“夫(fu)子(zi)(zi)(zi)當路(lu)于(yu)(yu)齊,管(guan)仲(zhong)(zhong)晏子(zi)(zi)(zi)之功,可復許乎(hu)?”孟(meng)子(zi)(zi)(zi)曰(yue):“子(zi)(zi)(zi)誠齊人也,知管(guan)仲(zhong)(zhong)晏子(zi)(zi)(zi)而已矣。或問乎(hu)曾(ceng)西曰(yue):’吾子(zi)(zi)(zi)與子(zi)(zi)(zi)路(lu)孰(shu)賢?’曾(ceng)皙(xi)蹙然(ran)曰(yue):’吾先子(zi)(zi)(zi)之所畏也。’曰(yue):’然(ran)則吾子(zi)(zi)(zi)與管(guan)仲(zhong)(zhong)孰(shu)賢?’曾(ceng)皙(xi)怫(fu)然(ran)不悅(yue)曰(yue):’爾何曾(ceng)比予于(yu)(yu)管(guan)仲(zhong)(zhong)?管(guan)仲(zhong)(zhong)得君如彼其奪也,行乎(hu)國(guo)政,如彼其久也,功烈,如彼其卑也。爾何曾(ceng)比予于(yu)(yu)是?’曰(yue):“管(guan)仲(zhong)(zhong),曾(ceng)皙(xi)之所不為也,而子(zi)(zi)(zi)為我(wo)愿之乎(hu)?”
曰(yue)(yue):“管仲以(yi)(yi)其(qi)君(jun)霸,晏子以(yi)(yi)其(qi)君(jun)顯,管仲晏子猶不足為與?”曰(yue)(yue):“以(yi)(yi)齊王,由(you)(you)反(fan)手(shou)也(ye)(ye)。”曰(yue)(yue):“若是,則(ze)弟子之(zhi)(zhi)惑(huo)滋甚。且以(yi)(yi)文王之(zhi)(zhi)德,百年而后(hou)崩(beng),猶未洽(qia)于天下(xia)(xia),武(wu)王周公(gong)繼之(zhi)(zhi),然后(hou)大行。今言王若易然,則(ze)文王不足法(fa)與?”曰(yue)(yue):“文王何(he)可當也(ye)(ye)。由(you)(you)湯至于武(wu)丁,賢圣之(zhi)(zhi)君(jun)六七作(zuo),天下(xia)(xia)歸殷久(jiu)(jiu)矣,久(jiu)(jiu)則(ze)難變也(ye)(ye)。武(wu)丁朝諸侯有天下(xia)(xia),猶運之(zhi)(zhi)掌(zhang)也(ye)(ye)。紂之(zhi)(zhi)去武(wu)丁,未久(jiu)(jiu)也(ye)(ye)。其(qi)故(gu)家遺(yi)俗流風(feng)善政,猶有存(cun)者。又有微丁微仲王子比干箕子膠鬲,皆(jie)賢人也(ye)(ye),相(xiang)與輔相(xiang)之(zhi)(zhi),故(gu)久(jiu)(jiu)而后(hou)失(shi)之(zhi)(zhi)也(ye)(ye)。
尺(chi)地莫非其(qi)有也(ye)(ye),一民(min)莫非其(qi)臣也(ye)(ye)。然而(er)(er)(er)文(wen)王猶(you)方百里起,是以難也(ye)(ye)。齊人(ren)有言曰:雖有智慧,不(bu)(bu)(bu)(bu)如乘勢;雖有嵫基,不(bu)(bu)(bu)(bu)如待時(shi)(shi)。今時(shi)(shi)則易(yi)然也(ye)(ye)。夏后殷周之(zhi)盛,地未有過千里者(zhe)也(ye)(ye),而(er)(er)(er)齊有其(qi)地矣。雞(ji)鳴狗吠相(xiang)聞,而(er)(er)(er)達乎四(si)境,而(er)(er)(er)齊有其(qi)民(min)矣。地不(bu)(bu)(bu)(bu)改辟矣,民(min)不(bu)(bu)(bu)(bu)改聚矣,行(xing)仁(ren)政而(er)(er)(er)王,莫之(zhi)能(neng)御也(ye)(ye)。
且王者之(zhi)(zhi)不(bu)作,未有疏于(yu)此時(shi)(shi)(shi)者也;民之(zhi)(zhi)憔悴于(yu)虐政,未有甚于(yu)此時(shi)(shi)(shi)者也。饑者易為(wei)食,渴者易為(wei)飲(yin)。孔子曰:’德之(zhi)(zhi)流(liu)行(xing),速于(yu)置郵而傳命(ming)。’當今之(zhi)(zhi)時(shi)(shi)(shi),萬乘之(zhi)(zhi)國,行(xing)仁(ren)政,民之(zhi)(zhi)悅(yue)之(zhi)(zhi),猶解倒懸也。故事半古之(zhi)(zhi)人,功必倍之(zhi)(zhi)。惟此時(shi)(shi)(shi)為(wei)然。”
公孫丑問曰(yue):“夫子(zi)加齊之卿(qing)相(xiang),得行道焉,雖(sui)由此(ci)霸王不(bu)異矣。如此(ci)則(ze)(ze)動心(xin)否乎?”孟子(zi)曰(yue):“否。我四十(shi)不(bu)動心(xin)。”曰(yue):“若(ruo)是,則(ze)(ze)夫子(zi)過(guo)孟賁遠矣。”曰(yue):“是不(bu)難,告(gao)子(zi)先(xian)我不(bu)動心(xin)。”
曰(yue):“不動心(xin)有(you)道乎(hu)?”曰(yue):“有(you)。北宮(gong)黝之(zhi)(zhi)養勇也(ye)(ye)(ye),不膚撓(nao),不目逃,思以一毫(hao)挫于人,若撻之(zhi)(zhi)于市朝。不受(shou)于褐(he)(he)寬(kuan)博,亦不受(shou)于萬(wan)(wan)乘之(zhi)(zhi)君(jun)。視刺萬(wan)(wan)乘之(zhi)(zhi)君(jun),若刺褐(he)(he)夫(fu)。無嚴諸侯,惡(e)聲至,必反(fan)之(zhi)(zhi)。孟施(shi)(shi)舍之(zhi)(zhi)所養勇也(ye)(ye)(ye)。曰(yue):’視不勝(sheng),猶勝(sheng)也(ye)(ye)(ye)。量敵而(er)后(hou)進(jin),慮勝(sheng)而(er)后(hou)會,是畏三軍者也(ye)(ye)(ye)。舍豈能為必勝(sheng)哉?能無懼而(er)已(yi)矣。’孟施(shi)(shi)舍似曾(ceng)子(zi)(zi)(zi),北宮(gong)黝似子(zi)(zi)(zi)夏。夫(fu)二子(zi)(zi)(zi)之(zhi)(zhi)勇,未知其孰賢,然而(er)孟施(shi)(shi)舍守約也(ye)(ye)(ye)。昔者曾(ceng)子(zi)(zi)(zi)謂(wei)子(zi)(zi)(zi)襄曰(yue):’子(zi)(zi)(zi)好勇乎(hu)?吾嘗聞大(da)勇于夫(fu)子(zi)(zi)(zi)矣。自反(fan)而(er)不縮,雖(sui)褐(he)(he)寬(kuan)博,吾不惴焉;自反(fan)而(er)縮,雖(sui)千(qian)萬(wan)(wan)人,吾往矣。’孟施(shi)(shi)舍之(zhi)(zhi)守氣(qi),又(you)不如曾(ceng)子(zi)(zi)(zi)之(zhi)(zhi)守約也(ye)(ye)(ye)。”
曰:“敢問夫子(zi)(zi)之不(bu)(bu)(bu)(bu)動(dong)心(xin)(xin),與(yu)告(gao)子(zi)(zi)之不(bu)(bu)(bu)(bu)動(dong)心(xin)(xin),可得聞(wen)與(yu)?”“告(gao)子(zi)(zi)曰:’不(bu)(bu)(bu)(bu)得于(yu)(yu)言,勿(wu)求于(yu)(yu)心(xin)(xin),不(bu)(bu)(bu)(bu)得于(yu)(yu)心(xin)(xin),勿(wu)求于(yu)(yu)氣(qi)(qi)。’’不(bu)(bu)(bu)(bu)得于(yu)(yu)心(xin)(xin),勿(wu)求于(yu)(yu)氣(qi)(qi)’,可;’不(bu)(bu)(bu)(bu)得于(yu)(yu)言,勿(wu)求于(yu)(yu)心(xin)(xin)’,不(bu)(bu)(bu)(bu)可。夫志(zhi)(zhi),氣(qi)(qi)之帥也(ye)(ye);氣(qi)(qi),體之充也(ye)(ye)。夫志(zhi)(zhi)至焉(yan),氣(qi)(qi)次(ci)焉(yan)。故(gu)曰持其志(zhi)(zhi),無暴(bao)其氣(qi)(qi)。”“既曰志(zhi)(zhi)至焉(yan),氣(qi)(qi)次(ci)焉(yan),又曰持其志(zhi)(zhi),無暴(bao)其氣(qi)(qi)者(zhe),何也(ye)(ye)?”曰:“志(zhi)(zhi)壹則動(dong)氣(qi)(qi),氣(qi)(qi)一則動(dong)志(zhi)(zhi)也(ye)(ye)。今夫蹶者(zhe)趨者(zhe),是(shi)氣(qi)(qi)也(ye)(ye),而反動(dong)其心(xin)(xin)。”
“敢(gan)問夫子惡(e)乎(hu)長(chang)(chang)(chang)(chang)?”曰:“我知(zhi)言(yan),我善養吾浩然(ran)(ran)之(zhi)(zhi)(zhi)氣(qi)(qi)。”“敢(gan)問何(he)謂浩然(ran)(ran)之(zhi)(zhi)(zhi)氣(qi)(qi)?”曰:“難言(yan)也。其為氣(qi)(qi)也,至大至剛,以直養而(er)無(wu)(wu)害,則塞于天地之(zhi)(zhi)(zhi)間。其為氣(qi)(qi)也,配義(yi)與道,無(wu)(wu)是,餒(nei)也。是集義(yi)所生者,非義(yi)襲而(er)取(qu)之(zhi)(zhi)(zhi)也。行有不(bu)(bu)兼于心(xin),則餒(nei)矣(yi)。我故曰告子未嘗知(zhi)義(yi),以其外之(zhi)(zhi)(zhi)也。必有事焉而(er)勿正,心(xin)勿忘,勿助(zhu)(zhu)長(chang)(chang)(chang)(chang)也。無(wu)(wu)若宋人(ren)然(ran)(ran)。宋人(ren)有閔其苗(miao)之(zhi)(zhi)(zhi)不(bu)(bu)長(chang)(chang)(chang)(chang)而(er)揠之(zhi)(zhi)(zhi)者,芒(mang)芒(mang)然(ran)(ran)歸(gui),謂其人(ren)曰:’今日病矣(yi),予助(zhu)(zhu)苗(miao)長(chang)(chang)(chang)(chang)矣(yi)。’其子趨而(er)往視(shi)之(zhi)(zhi)(zhi),苗(miao)則槁矣(yi)。天下之(zhi)(zhi)(zhi)不(bu)(bu)助(zhu)(zhu)苗(miao)長(chang)(chang)(chang)(chang)者寡矣(yi)。以為無(wu)(wu)益(yi)而(er)舍(she)之(zhi)(zhi)(zhi)者,不(bu)(bu)耘(yun)苗(miao)者也;助(zhu)(zhu)之(zhi)(zhi)(zhi)長(chang)(chang)(chang)(chang)者,揠苗(miao)者也。非徒(tu)無(wu)(wu)益(yi),而(er)又害之(zhi)(zhi)(zhi)。”
“何(he)(he)(he)謂知言(yan)?”曰(yue):“陂辭(ci)(ci)知其(qi)(qi)所蔽,淫(yin)辭(ci)(ci)知其(qi)(qi)所陷,邪辭(ci)(ci)知其(qi)(qi)所離,遁辭(ci)(ci)知其(qi)(qi)所窮。生于其(qi)(qi)心(xin),害于其(qi)(qi)政,害于其(qi)(qi)事。圣(sheng)人(ren)復起(qi),必從吾言(yan)矣(yi)。”“宰我(wo)(wo)子(zi)(zi)貢(gong)(gong),善為說(shuo)辭(ci)(ci);冉牛(niu)閔子(zi)(zi)顏淵,善言(yan)德行,孔(kong)子(zi)(zi)兼之(zhi),曰(yue):’我(wo)(wo)于辭(ci)(ci)命,則(ze)不能也(ye)(ye)。’然則(ze)夫子(zi)(zi)既圣(sheng)矣(yi)乎?”曰(yue):“惡,是何(he)(he)(he)言(yan)也(ye)(ye)?昔者子(zi)(zi)貢(gong)(gong)問(wen)于孔(kong)子(zi)(zi)曰(yue):’夫子(zi)(zi)圣(sheng)矣(yi)乎?’孔(kong)子(zi)(zi)曰(yue):’圣(sheng)則(ze)吾不能。我(wo)(wo)學(xue)(xue)不厭(yan)而教不倦也(ye)(ye)。’子(zi)(zi)貢(gong)(gong)曰(yue):’學(xue)(xue)不厭(yan),智(zhi)也(ye)(ye);教不倦,仁也(ye)(ye)。仁且智(zhi),夫子(zi)(zi)既圣(sheng)矣(yi)。’夫圣(sheng),孔(kong)子(zi)(zi)不居。是何(he)(he)(he)言(yan)也(ye)(ye)!”
“昔(xi)者竊(qie)聞之,子(zi)夏(xia)子(zi)游子(zi)張(zhang),皆有圣人之一體;冉牛閔子(zi)顏淵(yuan),則(ze)具(ju)體而(er)微,敢(gan)問所安?”曰(yue)(yue):“姑舍是。”曰(yue)(yue):“伯(bo)夷伊尹何(he)(he)如?”曰(yue)(yue):“不(bu)同道。非(fei)其(qi)君(jun)不(bu)事,非(fei)其(qi)民不(bu)使(shi)(shi),治則(ze)進(jin),亂(luan)(luan)則(ze)退,伯(bo)夷也(ye)(ye)。何(he)(he)事非(fei)君(jun),何(he)(he)使(shi)(shi)非(fei)民,治亦進(jin),亂(luan)(luan)亦進(jin),伊尹也(ye)(ye)。可(ke)以仕則(ze)仕,可(ke)以止則(ze)止,可(ke)以久(jiu)則(ze)久(jiu),可(ke)以速則(ze)速,孔(kong)子(zi)也(ye)(ye)。皆古圣人也(ye)(ye),吾未(wei)能有行焉(yan)。乃所愿,則(ze)學孔(kong)子(zi)也(ye)(ye)。”
“伯夷伊尹(yin)于孔子,若是(shi)班乎?”曰(yue):“否(fou)。自有(you)(you)生(sheng)民以來,未有(you)(you)孔子也(ye)(ye)。”曰(yue):“然則有(you)(you)同與(yu)?”曰(yue):“有(you)(you)。得百里之地而君之,皆能(neng)以朝諸侯有(you)(you)天(tian)下。行一(yi)不(bu)義,殺一(yi)不(bu)辜,而得天(tian)下,皆不(bu)為也(ye)(ye)。是(shi)則同。
”曰:“敢問其(qi)所(suo)以(yi)(yi)異?”曰:“宰(zai)(zai)我、子(zi)貢(gong)、有(you)若,智足以(yi)(yi)知(zhi)圣人(ren),污(wu)不至(zhi)阿其(qi)所(suo)好。宰(zai)(zai)我曰:’以(yi)(yi)予觀于(yu)(yu)(yu)(yu)夫子(zi),賢于(yu)(yu)(yu)(yu)堯舜遠(yuan)矣(yi)。’子(zi)貢(gong)曰:’見其(qi)禮而知(zhi)其(qi)政,問其(qi)樂(le)而知(zhi)其(qi)德,由百(bai)世之(zhi)(zhi)后,等百(bai)世之(zhi)(zhi)王,莫之(zhi)(zhi)能違也(ye)。自生(sheng)民(min)以(yi)(yi)來(lai),未(wei)有(you)夫子(zi)也(ye)。’有(you)若曰:’豈(qi)惟民(min)哉,麒(qi)麟之(zhi)(zhi)于(yu)(yu)(yu)(yu)走獸(shou),鳳凰之(zhi)(zhi)于(yu)(yu)(yu)(yu)飛鳥,泰山(shan)之(zhi)(zhi)于(yu)(yu)(yu)(yu)丘垤,河(he)海之(zhi)(zhi)于(yu)(yu)(yu)(yu)行潦,類(lei)也(ye)。圣人(ren)之(zhi)(zhi)于(yu)(yu)(yu)(yu)民(min),亦類(lei)也(ye)。出于(yu)(yu)(yu)(yu)其(qi)類(lei),拔(ba)乎其(qi)萃。自生(sheng)民(min)以(yi)(yi)來(lai),未(wei)有(you)盛(sheng)于(yu)(yu)(yu)(yu)孔子(zi)也(ye)。’”
孟子(zi)(zi)曰(yue):“以(yi)(yi)(yi)力假(jia)仁(ren)者霸,霸必有(you)大(da)國(guo)。以(yi)(yi)(yi)德行仁(ren)者王(wang)(wang),王(wang)(wang)不(bu)待大(da)。湯(tang)以(yi)(yi)(yi)七(qi)十里(li),文王(wang)(wang)以(yi)(yi)(yi)百里(li)。以(yi)(yi)(yi)力服(fu)人(ren)者,非(fei)心(xin)服(fu)也(ye)(ye),力不(bu)贍也(ye)(ye)。以(yi)(yi)(yi)德服(fu)人(ren)者,中心(xin)悅而(er)誠(cheng)服(fu)也(ye)(ye)。如七(qi)十子(zi)(zi)之(zhi)服(fu)孔子(zi)(zi)也(ye)(ye)。詩云:自西自東,自南自北,無思不(bu)服(fu)。此之(zhi)謂也(ye)(ye)。”
孟子(zi)曰:“仁(ren)則榮,不仁(ren)則辱(ru)。今惡辱(ru)而(er)居不仁(ren),是(shi)猶惡濕而(er)居下也。如惡之,莫如貴德(de)而(er)尊士。賢者(zhe)在位,能者(zhe)在職,國(guo)家(jia)閑(xian)(xian)暇(xia),及是(shi)時明其(qi)政刑(xing),雖大國(guo)必(bi)畏(wei)之矣。詩云:迨天之未陰(yin)雨(yu),撤(che)彼(bi)桑土,綢繆(mou)牖(you)戶(hu),今此(ci)下民,或敢侮(wu)予(yu)。孔子(zi)曰:為此(ci)詩者(zhe),其(qi)知道(dao)乎(hu)?能治其(qi)國(guo)家(jia),誰(shui)敢侮(wu)之?今國(guo)家(jia)閑(xian)(xian)暇(xia),及是(shi)時,般樂怠(dai)敖,是(shi)自求(qiu)禍也。禍福(fu)無不自己(ji)求(qiu)之者(zhe)。詩云:永言配命,自求(qiu)多福(fu)。太甲曰:天作孽,猶可違(wei),自作孽,不可活。此(ci)之謂也。”
孟子(zi)曰:“天(tian)(tian)(tian)時不(bu)如(ru)地(di)(di)利(li),地(di)(di)利(li)不(bu)如(ru)人(ren)和。三里之(zhi)(zhi)(zhi)城,七里之(zhi)(zhi)(zhi)郭,環(huan)(huan)而攻之(zhi)(zhi)(zhi)而不(bu)勝(sheng)。夫環(huan)(huan)而攻之(zhi)(zhi)(zhi),必(bi)有得(de)天(tian)(tian)(tian)時者矣(yi);然而不(bu)勝(sheng)者,是(shi)(shi)天(tian)(tian)(tian)時不(bu)如(ru)地(di)(di)利(li)也。城非(fei)不(bu)高也,池非(fei)不(bu)深也,兵革(ge)(ge)非(fei)不(bu)堅利(li)也,米(mi)粟非(fei)不(bu)多也;委而去之(zhi)(zhi)(zhi),是(shi)(shi)地(di)(di)利(li)不(bu)如(ru)人(ren)和也。故曰:域民不(bu)以(yi)(yi)封疆(jiang)之(zhi)(zhi)(zhi)界(jie),固國不(bu)以(yi)(yi)山溪之(zhi)(zhi)(zhi)險(xian),威天(tian)(tian)(tian)下不(bu)以(yi)(yi)兵革(ge)(ge)之(zhi)(zhi)(zhi)利(li)。得(de)道者多助(zhu),失道者寡助(zhu)。寡助(zhu)之(zhi)(zhi)(zhi)至,親戚畔之(zhi)(zhi)(zhi);多助(zhu)之(zhi)(zhi)(zhi)至,天(tian)(tian)(tian)下順(shun)之(zhi)(zhi)(zhi)。以(yi)(yi)天(tian)(tian)(tian)下之(zhi)(zhi)(zhi)所(suo)順(shun),攻親戚之(zhi)(zhi)(zhi)所(suo)畔;故君子(zi)有不(bu)戰,戰必(bi)勝(sheng)矣(yi)。”
孟子(zi)將朝王,王使人來(lai)曰(yue)(yue):“寡人如就見者也,有寒疾,不(bu)可以風。朝,將視朝,不(bu)識可使寡人得見乎?”對曰(yue)(yue):“不(bu)幸而有疾,不(bu)能造(zao)朝。”明日(ri)(ri),出吊(diao)于東(dong)郭氏。公孫丑曰(yue)(yue):“昔者辭以病,今(jin)日(ri)(ri)吊(diao),或(huo)者不(bu)可乎?”曰(yue)(yue):“昔者疾,今(jin)日(ri)(ri)愈,如之(zhi)何不(bu)吊(diao)?”
王使(shi)人問(wen)疾,醫來。孟仲子對曰:“昔者有王命(ming),有采薪之(zhi)憂(you),不能造(zao)朝(chao)。今病小愈,趨造(zao)于朝(chao),我不識能至否(fou)乎。”使(shi)數人要于路,曰:“請必無歸,而造(zao)于朝(chao)!”不得已而之(zhi)景丑(chou)氏宿焉。
景子(zi)(zi)曰(yue):“內(nei)則父子(zi)(zi),外則君(jun)臣(chen),人之(zhi)大(da)倫也(ye)。父子(zi)(zi)主恩(en),君(jun)臣(chen)主敬(jing)。丑(chou)見王(wang)之(zhi)敬(jing)子(zi)(zi)也(ye),未(wei)見所以敬(jing)王(wang)也(ye)。”
曰:“惡!是何言也(ye)(ye)!齊(qi)人無(wu)以仁(ren)義(yi)與(yu)王(wang)言者,豈(qi)以仁(ren)義(yi)為(wei)不(bu)(bu)(bu)美?其(qi)心曰:‘是何足與(yu)言仁(ren)義(yi)也(ye)(ye)’云爾,則不(bu)(bu)(bu)敬莫大乎(hu)是。我(wo)非堯舜之(zhi)道,不(bu)(bu)(bu)敢(gan)以陳于王(wang)前,故齊(qi)人莫如我(wo)敬王(wang)也(ye)(ye)。”景子曰:“否,非此之(zhi)謂(wei)也(ye)(ye)。禮曰:‘父召無(wu)諾(nuo);君(jun)命(ming)召不(bu)(bu)(bu)俟駕(jia)。’固將(jiang)朝也(ye)(ye),聞王(wang)命(ming)而遂不(bu)(bu)(bu)果,宜(yi)與(yu)夫禮若不(bu)(bu)(bu)相似然。”
曰:“豈謂(wei)是(shi)與?曾子(zi)曰:‘晉楚之(zhi)(zhi)(zhi)(zhi)(zhi)富,不(bu)(bu)可(ke)及也;彼(bi)以(yi)其(qi)富,我以(yi)吾仁;彼(bi)以(yi)其(qi)爵,我以(yi)吾義,吾何慊乎(hu)哉(zai)?’夫豈不(bu)(bu)義而(er)(er)曾子(zi)言之(zhi)(zhi)(zhi)(zhi)(zhi)?是(shi)或一(yi)(yi)道(dao)也。天下有(you)(you)達尊(zun)三:爵一(yi)(yi),齒一(yi)(yi),德(de)(de)一(yi)(yi)。朝廷(ting)莫如爵,鄉黨莫如齒,輔(fu)世長民莫如德(de)(de)。惡得有(you)(you)其(qi)一(yi)(yi)以(yi)慢(man)其(qi)二哉(zai)?故將(jiang)大(da)有(you)(you)為(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)君,必有(you)(you)所不(bu)(bu)召之(zhi)(zhi)(zhi)(zhi)(zhi)臣(chen)(chen);欲有(you)(you)謀焉,則就(jiu)之(zhi)(zhi)(zhi)(zhi)(zhi)。其(qi)尊(zun)德(de)(de)樂道(dao),不(bu)(bu)如是(shi),不(bu)(bu)足與有(you)(you)為(wei)也。故湯(tang)之(zhi)(zhi)(zhi)(zhi)(zhi)于(yu)(yu)伊(yi)尹(yin),學焉而(er)(er)后(hou)臣(chen)(chen)之(zhi)(zhi)(zhi)(zhi)(zhi),故不(bu)(bu)勞而(er)(er)王;桓公(gong)之(zhi)(zhi)(zhi)(zhi)(zhi)于(yu)(yu)管仲,學焉而(er)(er)后(hou)臣(chen)(chen)之(zhi)(zhi)(zhi)(zhi)(zhi),故不(bu)(bu)勞而(er)(er)霸。今天下地丑(chou)德(de)(de)齊,莫能(neng)相尚,無他(ta).好臣(chen)(chen)其(qi)所教,而(er)(er)不(bu)(bu)好臣(chen)(chen)其(qi)所受教。湯(tang)之(zhi)(zhi)(zhi)(zhi)(zhi)于(yu)(yu)伊(yi)尹(yin),桓公(gong)之(zhi)(zhi)(zhi)(zhi)(zhi)于(yu)(yu)管仲,則不(bu)(bu)敢召。管仲且(qie)猶不(bu)(bu)可(ke)召,而(er)(er)況不(bu)(bu)為(wei)管仲者乎(hu)?”
《孟(meng)子》的(de)語言明白(bai)曉(xiao)暢,平實淺近,同時又(you)精(jing)煉準確(que)。作為散文(wen),《孟(meng)子》長于論辯,更具藝術的(de)表(biao)現(xian)力,具有(you)文(wen)學散文(wen)的(de)性質。其中的(de)論辯文(wen),巧(qiao)妙的(de)運用(yong)了邏輯推理(li)的(de)方(fang)法,孟(meng)子得心應(ying)手地(di)運用(yong)類比推理(li),往(wang)往(wang)是(shi)欲擒故縱,反(fan)復詰難,迂回(hui)曲折的(de)把對方(fang)引入自己(ji)預設(she)的(de)結論中,如《梁惠王下》。
氣(qi)勢(shi)浩然是(shi)《孟子(zi)(zi)》散文(wen)的重要風(feng)格(ge)特征(zheng)。這種(zhong)風(feng)格(ge)源于孟子(zi)(zi)人格(ge)修養的力量(liang)。具(ju)有這種(zhong)浩然之(zhi)氣(qi)的人,能夠在(zai)精(jing)神上壓倒對方,能夠做(zuo)到(dao)藐視(shi)政治權(quan)勢(shi),鄙夷物質貪欲,氣(qi)概非(fei)凡,剛正不阿,無(wu)私(si)無(wu)畏(wei)。《孟子(zi)(zi)》中大量(liang)使用排偶句、疊句等(deng)修辭手法。來增強文(wen)章的氣(qi)勢(shi),使文(wen)氣(qi)磅(bang)礴,若(ruo)決江河,沛然莫之(zhi)能御(yu)。