English Translations by Felix Zhang, Pomona
College 12
孟子IV.B.33.简体版.
原文在课本2-3页
齐人有一妻一妾而处室者，其良人出，则必餍酒食而后反。其妻问所与饮食
者，则尽富贵也。其妻告其妾曰：良人出，则必餍酒食而后反；问其与饮食者，
尽富贵也，而未尝有显者来，吾将(日间)良人之所之也。
蚤起，施从良人之所之，遍国中无与立谈者。卒之东郭（土番）间，之祭
者，乞其余；不足，又顾而之他----此其为餍足之道也。
其妻归，告其妾，曰：良人者，所仰望而终身也，今若此----与其妾讪
其良人，而相泣于中庭，而良人未之知也，施施从外来，骄其妻妾。
由君子观之，则人之所以求富贵利达者，其妻妾不羞也，而不相泣者，几希
也。
现代白话翻译
齐国有一个人，家里有一妻一妾。那丈夫每次外出，一定吃得饱饱地，喝得
醉醺醺地回家。他妻子问他一起吃喝的是些什么人，据他说来，完全是一些有钱有
势的人物。他妻子便告诉他的妾说：丈夫外出，一定吃饱喝醉而后回来；问他同
些什么人吃喝，那完全是一些有钱有势的人物，但是，我从来没有见过有什么显贵
人物到我们家里来，我准备看看他究竟到了些什么地方。
第二天清早起来，她便尾随在他丈夫后面行走，走遍城中，没有一个人站住
同她丈夫说话的。最后一直走到东郊外的墓地，他又走到祭扫坟墓的人那里，讨些
残菜剩饭；不够，又东张西望地跑到别处去乞讨了----这便是他吃饱喝醉的办法。
他妻子回到家里，便把这些情况告诉他那妾，并且说：丈夫，是我们仰望
而终身倚靠的人，现在他竟是这样的----于是她两人便共同在庭中咒骂着，哭泣
着，他丈夫还不知道，高高兴兴地从外面回来，向他两个女人摆威风。
由君子看来，有些人所用的乞求升官发财的方法，却不使他妻妾引为羞耻而
共同哭泣的，是很少的。
A man from Qi had a wife and a concubine who
stayed in the same house. Whenever their husband went out, he always returned
satisfied by wine and meat. His wife asked him, with whom he drank and ate, he
always answered that he only ate with the wealthy and noble. His wife told his
concubine, Whenever our husband goes out, he always returns with a full
stomach. When I asked who his boon companions were, he claimed that he ate with
the wealthy and noble. I realized that nobody illustrious ever visited us. I
want to spy on where our husband is going.
Early the next day, she followed her husband
around obliquely, but nobody in the entire capital city ever stood up to talk
with him. Finally, he arrived at the eastern outskirts of the city, and went to
the graveyard. He went to those who were conducting a sacrifice, and begged for
their leftovers. If he did not get enough, he would look around for another
sacrifice. This was how he satisfied himself. The wife returned home, and told
his concubine, The husband is the one, upon whom we have relied our entire
life. Today, he behaved this way! She and the concubine cursed the husband
together, and cried with each other in the middle of the courtyard. But the
husband was unaware, and smugly came from outside, and acted haughtily in front
of his womenfolk.
To observe this from a gentlemans perspective, there are indeed very few means in this world, by which a person seeks wealth, nobility, profit, and success, which will not cause his wife and concubine to feel ashamed and cry.
孟子I.A.1.简体版.
原文在课本第10页
孟子见粱惠王。王曰：叟！不远千里而来，亦将有以利吾国乎？
孟子对曰：王！何必曰利？亦有仁义而已矣。王曰：何以利吾国？大
夫曰：何以利吾家？士庶人曰：何以利吾身？上下交征利而国危
矣。万乘之国，弑其君者，必千乘之家。千乘之国，弑其君者，必百乘之家。万取
千焉，千取百焉，不为不多矣。苟为后义而先利，不夺不厌。未有仁而遗其亲者
也，未有义而后其君者也。王亦曰仁义而已矣，何必曰利？
现代白话翻译
孟子谒见粱惠王。惠王说：老先生，您不辞千里长途的辛劳前来，那对我
们的国家会有很大利益吧？
孟子答道：王！您为什么一开口定要说到利益？只要讲仁义便好了。王假
若说：怎样才对我的国家有利呢？大夫也说：怎么才对我的封地有利呢？
那一般士子以至老百姓也都说：怎样才对我本人有利呢？这样，上上下下互相
追逐私利，国家也会发生危险了。在拥有一万辆兵车的国家里，杀掉那一个国君
的，一定是拥有一千辆兵车的大夫；在拥有一千辆兵车的国家里，杀掉那一个国君
的，一定是拥有一百辆兵车的大夫。在一万辆兵车的国家中，大夫拥有兵车一千
辆；在一千辆兵车的国家里，大夫拥有兵车一百辆；这些大夫的产业不能不说是很
少的了。但是，假若轻公义，重私利，那大夫若不把国君的产业夺去，是永远不会
满足的。从来没有讲仁的人却遗弃他的父母的，也没有讲义的人却对他的
君主怠慢的。王也只讲仁义便行了，为什么定要讲利益呢？
Mencius went to see King Hui of Liang. The King asked, Reverend Sir! You have not considered it far to come one thousand li; surely you intend to provide means to profit my kingdom?
Mencius replied, Your Majesty! Why must you say profit? If we only spoke of benevolence and righteousness, that would be all. If the King asks, How can my kingdom profit? then the great officers will ask, How can our clans profit? and the commoners will ask, How can our selves profit? The superior and inferior classes will mutually struggle for this profit, until the kingdom is in danger. In a state of ten thousand chariots, he who assassinates a lord must be from a clan of one thousand chariots. In a state of a thousand chariots, he who assassinates a lord must be from a clan of one hundred chariots.
To take a thousand from ten
thousand, or a hundred from a thousand, should not be considered too few. But
if profit is put before righteousness, there will be no satisfaction until
everything is taken. There are no benevolent people who neglect their parents,
and there are no righteous people who leave behind their lords. Your Majesty
only needs to discuss righteousness and benevolence, why must you mention
profit?
孟子
I.A.3.简体版
. 原文在课本13-15页
粱惠王曰：寡人之于国也，尽心焉耳矣。河内凶，则移其民于河东，移其
粟于河内。河东凶亦然。察邻国之政，无如寡人之用心者，邻国之民不加少，寡人
之民不加多，何也？
孟子对曰：王好战，请以战喻。填然鼓之，兵刃既接，弃甲兵而走。或百
步而后止，或五十步而后止。以五十步笑百步，则如何？
曰：不可。直不百步耳，是亦走也。
曰：王如知此，则无望民之多于邻国也。
不违农时，谷不可胜食也；数罟不入 （ 夸） （污） 池，鱼鳖不可胜食
也；斧斤以时入山林，材木不可胜用也。谷与鱼鳖不可胜食，材木不可胜用，是使
民养生丧死无憾也。养生丧死无憾，王道之始也。
五亩之宅，树之以桑，五十者可以衣帛矣。鸡豚狗彘之畜。无失其时，七
十者可以食肉矣。百亩之田，勿夺其时，数口之家可以无饥矣。谨庠序之教，申之
以孝悌之义，颁白者不负戴于道路矣。七十者衣帛食肉，黎民不饥不寒，然
而不王者，未之有也。
狗彘食人食而不知检（敛），途有饿莩（殍）而不知发：人死，则曰，
非我也，岁也。是何异于刺人而杀之，曰，非我也，兵也。王无罪岁，
斯天下之民至焉。
现代白话翻译
粱惠王（对孟子）说：我对于国家，真是费尽心力了。河内地方如果遭了
饥荒，我便把那里的一部分百姓移到河东，同时还把河东的一部分粮食运到河内。
假如河东遭了饥荒也是这样办的。我曾经考察邻国的政治，没有一个国家能像我
这样替老百姓打算的。可是，那些国家的百姓并不因此减少，我的百姓并不因此加
多，这是什么缘故呢？
孟子答道：王喜欢战争，那就让我用战争来打个比喻吧。战鼓咚咚一响，
枪尖刀锋一接触，就抛下盔甲拖着兵器向后逃跑。有的一口气跑了一百步停住脚，
有的一口气跑了五十步停住脚，那些跑五十步的战士竟来耻笑跑一百步的战士，
（说他胆子太小了，）行不行？
王说：不行；只不过他没有跑到一百步罢了，但这也是逃跑呀。
孟子说：王如果懂得这个道理，那就不要再希望您的百姓比邻国的多了。
如果在农民耕种收割的季节，不去（征兵征工，）妨碍生产，那粮食便会
吃不尽了。如果细密的鱼网不到大的池沼里去捕鱼，那鱼类便会吃不完了。如果砍
伐树木有一定的时间，木材也会用不尽了。粮食和鱼类吃不完，木材用不尽，这样
便使老百姓对生养死葬没有什么不满。百姓对于生养死葬都没有什么不满，就是王
道的开端。
在五亩大的宅园中，种植桑树，那么，五十岁以上的人都可以穿上丝绵袄
了。鸡狗与猪等等家禽都有饲料和功夫去饲养，那么七十岁以上的人都可以有肉吃
了。一家人百亩的耕地，不要去妨碍他们的生产，那么，几口人的家庭可以吃得饱
饱的了。好好地办些学校，反复地用孝顺父母敬爱兄长的大道理训导他们，那么，
（人人都会敬老尊贤，为老人服务，）鬓发花白的人也就不会头顶着、背负着重物
件在路上行走了。七十岁以上的人有丝绵衣穿，有肉吃，一般老百姓饿不着，冻不
着，这样还不能使天下归服的，是从来不曾有过的事。
（现在的情况却不如此。）富贵人家的猪狗吃掉了百姓的粮食，却不加以
检查和制止。道路上有饿死的人，却不曾想到应该打开仓廪加以赈救。老百姓死
了，竟然说道，这不是我的罪过，而是年成不好的缘故。这种说法，和拿着刀
子杀死了人，却说，这不是我杀的，而是兵器杀的，又有什么不同呢？王假若不去
归罪于年成，（而从政治上的根本改革着手，）这样，别的国家的老百姓就都会来
投奔了。
King Hui of Liang said: My relationship to my country is with all my heart, and nothing else. If the north bank of the Yellow River suffers a calamity, I will move my people to the east, and move the grains to the north bank. If the east bank suffers a calamity, I will do likewise. Looking at the neighboring kingdoms, there are no other rulers who have the same devotion as I do. But the neighboring countries never diminish in population, while my kingdom never grows in population. Why is this so?
Mencius replied: Your Majesty loves war. Please allow me to draw a comparison to fighting:
War drums are booming, weapons have already crossed, and soldiers immediately abandon their armor, dragging their weapons as they flee. Some stop fleeing after one hundred steps, and other flee for fifty steps. Yet, those who have fled for fifty steps laugh at those who have fled for one hundred. What would you think about this?
The King replied, It is not acceptable. Even if one only flees for less than one hundred steps, this is still fleeing.
Mencius replied, If the king knows this, then surely he can not hope that his people become more populous than those of the neighboring kingdoms.
If you do not go against the farming season, there will be more than enough grain to eat. If fine nets are not used to catch in the pool, there will be more than enough fish and soft-shelled turtles to eat. If axes are taken at the right season to the mountains forests, there will be more than enough lumber to use. If there is enough grain, fish, and turtles to eat, and enough lumber to use, this will cause the people to live through birth, life, mourning, and death without regrets. If life is lived without regrets, then this is the beginning of the royal way.
If there is a five-acre homestead, let us plant mulberries upon it, so that those over fifty years of age can wear silk robes. If domesticated animals, such as chickens, suckling pigs, dogs, and pigs, are not neglected in their breeding season, then those over seventy years of age can eat as much delicious meat as they want. In a field of one hundred acres, let us not interfere with farming, so that a family of several people can live without hunger. If we pay attention to the teaching in the schools, emphasizing filial piety and brotherly love, then those with gray hairs will not have to carry heavy loads on their heads and shoulders on the road. If those over seventy can wear silk robes and eat delicious meat, and commoners can go without hunger or cold, but the world still does not consider you a righteous king, this would be unheard of.
Now, dogs and pigs are eating food, which should be saved for people, but you do not know to interfere. In the ditches beside the road, there are corpses due to starvation, but you do not know that it is time to open your food storages. When people die, then you always say, Do not blame me, blame the bad harvest. How is this different from stabbing a man to death, and saying, Do not blame me, blame the weapon? If your Majesty stops blaming the harvest, then the people under the heavens will come to you.
孟子
I.A.5.简体版.
原文在课本22页
粱惠王曰：晋国，天下莫强焉，叟之所知也。及寡人之身，东败于齐，长
子死焉。西丧地于秦七百里；南辱于楚。寡人耻之。愿比死者壹洒之，如之何则
可？
孟子对曰：地方百里而可以王。王如施仁政于民，省刑罚，薄税敛，深耕
易耨；壮者以暇日修其孝悌忠信，入以事其父兄，出以事其长上，可使制梃以挞秦
楚之坚甲利兵矣。
彼夺其民时，使不得耕耨以养其父母。父母冻饿，兄弟妻子离散。彼馅溺
其民，王往而征之，夫谁与王敌？故曰：仁者无敌。王请勿疑！
现代白话翻译
粱惠王（对孟子）说道：魏国的强大，当时别的国家是没有能够赶得上
的，这一点，您自然很清楚。但到了我这时候，东边和齐国打一仗，杀得我大败，
连我的大孩子都牺牲了；西边又败给秦国，丧失河西之地七百里；南边又被楚国抢
去了八个城池，我实在认为这是奇耻大辱，希望能够替我国所有的战死者报仇雪
恨，您说要怎么办才行？
孟子答道：只要有纵横一百里的小国就可以行仁政而使天下归服，（何况
魏国是个大国呢？）您假若向老百姓实行仁政，减免刑罚，减轻赋税，叫老百姓能
够深耕细作，早除秽草；还使年轻的人在闲暇时间来讲求孝顺父母、敬爱兄长，为
人尽心竭力、待人忠诚守信的道德，而且运用这些道德，在家便来侍奉父母，上朝
便来尊敬上级，这样，就是制造木棒也可以抗击拥有坚实盔甲、锐利刀枪的秦、楚
军队了。
（这是为什么呢？）那秦国楚国（无时不在征兵征工），侵占了百姓的生
产时间，使他们不能够耕种来养活父母，他们的父母受冻挨饿，兄弟妻子东逃西
散。秦王楚王使他们的百姓陷在痛苦的深渊中，您去讨伐他，那有谁来和您抵抗
呢？所以老话曾经说过：仁德的人是无敌于天下的。您不要怀疑了吧
English
Translation
King Hui of Liang said, There was no kingdom under heaven superior to Jin, as you know, Reverend Sir. But when I took the throne, our eastern front fell to the Qi, where my eldest son died. In the west, we lost seven hundred li to the Qin. To the south, we were disgraced by the Chu. I am ashamed of this, and wish to wipe it away on behalf of those who have perished. What can I do to achieve this?
Mencius replied, Even in a land of only one hundred square li, you can still be a respected king. If your majesty brings benevolence to the people, diminishing punishments by law, lowering taxes, and assuring that fields are deeply ploughed and rapidly weeded, then the able-bodied will, in their leisure days, cultivate filial piety, brotherly love, loyalty, and faith, at home, serving their father and older brother, and at work, serving their superiors. You will then have people who can prepare sticks to beat against the hard armor and weapons of the Chu and Qin.
The other rulers rob their people of their time, so that they cannot plough or weed, or feed their parents. If the parents freeze and starve, the brothers and wives will be dispersed and scattered. They entrap and drown their people. If your majesty goes to attack them, who will be your rival? It is said that those who are benevolent have no rivals. Your majesty, please do not doubt!
孟子
I.A.7. 简体版.
原文在课本26－28页
齐宣王问曰：齐桓、晋文之事可得闻乎？
孟子对曰：仲尼之徒无道桓文之事者，是以后世无传焉，臣未之闻也。无
以，则王乎？
曰：德何如则可以王矣？
曰：保民而王，莫之能御也。
曰：若寡人者，可以保民乎哉？
曰：可。
曰：何由知吾可也？
曰：臣闻之胡曰，王坐于堂上，有牵牛而过堂下者，王见之，曰：牛
何之？对曰：将以衅钟。王曰：舍之！吾不忍其觳觫，若无罪而就死
地。对曰：然则废衅钟与？曰：何可废也？以羊易之！不识有诸？
曰：有之。
曰：是心足以王矣，百姓皆以王为爱也，臣固知王之不忍也。
王曰：然；诚有百姓者。齐国虽褊小，吾何爱一牛？即不忍其觳觫，若无罪
而就死地，故以羊易之也。
曰：王无异于百姓之以王为爱也。以小易大，彼恶知之？王若隐其无罪而就
死地，则牛羊何择焉？
王笑曰：是诚何心哉？我非爱其财而易之以羊也。宜乎百姓谓我爱也。
曰：无伤也，是乃仁术也，见牛未见羊也。君子之于禽兽也，见其生，不忍
见其死；闻其声，不忍食其肉。是以君子远庖厨也。
王悦曰：诗云：他人有心，予忖度之。夫子之谓也。夫我乃行之，反
而求之，不得吾心。夫子言之，于我心有戚戚焉。此心之所以合于王者，何也？
曰：有复于王者曰：吾力足以举百钧，而不足以举一羽；明足以察秋毫之
末，而不见舆薪，则王许之乎？
曰：否。
今恩足以及禽兽，而功不至于百姓者，独何与？然则一羽之不举，为不用力
焉；舆薪之不见，为不用明焉；百姓之不见保，为不用恩焉。故王之不王，不为
也，非不能也。
曰：不为者与不能者之形何以异？
曰：挟太山以超北海，语人曰，我不能。是诚不能也。为长者折枝，语
人曰，我不能。是不为也，非不能也。故王之不王，非挟太山以超北海之类
也；王之不王，是折枝之类也。
老吾老，以及人之老；幼吾幼，以及人之幼。天下可运于掌。诗云：刑
于寡妻，至于兄弟，以御于家邦。言举斯心加诸彼而已。故推恩足以保四海，不
推恩不足以保妻子。古之人所以大过人者，无他焉，善推其所为而已矣。今恩足以
及禽兽，而功不至于百姓者，独何与？
权，然后知轻重；度，然后知长短。物皆然，心为甚。王请度之。
现代汉语翻译
齐宣王问孟子道：齐桓公、晋文公在春秋时代称霸的事迹，您可以讲给我
听吗？
孟子答道：孔子的学生们没有谈到齐桓公、晋文公的事迹的，所以也没有
传到后代来，我也不曾听到过。王如定要我说，便讲讲用道德的力量来统一天下的
王道吧！
宣王问道：要用怎样的道德就能够统一天下了呢？
孟子说：一切为着老百姓的生活安定而努力，这样去统一天下。没有人能
够阻挡的。
宣王说：像我这样的人，能够使百姓的生活安定吗？
孟子说：能够。
宣王说：凭什么知道我能够呢？
孟子说：曾听到胡告诉我一件事：王坐在大殿之上，有人牵着牛从殿
下走过，王看到了，便问道：牵着牛往哪儿去？那人答道：准备宰了祭
钟。王便道：放了它吧！看它哆嗦可怜的样子，毫无罪过，却被送进屠场，我
实在不忍。那人便道：那么，便废除祭钟这一仪式了吗？王又道：怎么可
以废除呢？用只羊来代替吧！－－不晓得果真有这回事吗？
宣王说：有的。
孟子说：凭这种好心就可以统一天下了。老百姓都以为王是吝啬，我早就
知道王是不忍。
宣王说：对呀，竟然有这样的百姓。齐国虽然不大，我有何至于一头牛都
舍不得？我就是不忍看它那种哆嗦可怜的样子，毫无罪过而被送进屠场，才用羊来
代替它。
孟子说：百姓说王吝啬，王也不必奇怪。（羊小牛大，）用小的代替大
的，他们哪能体会到王的深意呢？如果说可怜它毫无罪过却又被送进屠场，那么宰
牛和宰羊又有什么不同呢？
宣王笑着说：这个我连自己也不懂是什么心理了，我的确不是吝惜钱财才
去用羊来代替牛。（您这么一说，）百姓说我吝啬真是理所当然的了。
孟子说：（百姓这种误解）没有什么关系。王这种不忍之心正是仁爱。道
理就在于：王亲眼看见了那头牛，却没有看见那只羊。君子对于飞禽走兽，看见它
们活着，便不忍心再看到它们死去；听到它们悲鸣哀号，便不忍心吃它们的肉。君
子把厨房摆在远离自己的地方就是这个道理。
宣王很高兴地说：有两句诗歌：别人存啥心，我能揣摩到。您就是这
样的。我只是这样做了，再问问自己，（为什么要这样做呢？）却说不出所以然
来。您老人家这么一说，我的心便豁然明亮了。但我这种心情和王道相合，又是什
么道理呢？
孟子说：假定有一个人向王报告：我的臂力能够举重三千斤，却拿不起
一根羽毛；我的目力能够把秋天鸟的细毛看得分明，一车子柴火摆在面前却瞧不
见。您肯相信这种话吗？
宣王说：不。
孟子便马上接着说：如今王的好心好意足以使动物沾光，却不能使百姓得
到好处，这是为什么呢？这样看来，一根羽毛的拿不起，只是不肯用力气的缘故；
一车子柴火都瞧不见，只是不肯用眼睛的缘故；老百姓得不到安定的生活，只是不
肯施恩的缘故。所以王的不行仁德的政治来统一天下，只是不肯干，不是不能
干。
宣王说：不肯干和不能干在现象上有什么不同呢？
孟子说：把泰山夹在胳臂底下跳过北海，告诉人说：这个我办不到。
这真是不能。替老年人折取树枝，告诉人说：这个我办不到。这是不肯干，
不是不能干。王的不行仁政不是属于把泰山夹在胳臂底下跳过北海一类，而是属于
替老年人折取树枝一类的。
尊敬我家里的长辈，从而推广到尊敬别人家里的长辈；爱护我家里的儿
女，从而推广到爱护别人家里的儿女。（一切政治措施都由这一原则出发，）要统
一天下就像在手心里转动东西那样容易了。诗经上说：先给妻子做榜样，再推广
到兄弟，再进而推广到封邑和国家。这就是说把这样的好心好意扩大到其他地方
去就行了。所以由近及远地把恩惠推广开去，便足以安定天下；不这样，甚至连自
己的妻子都保护不了。古代的圣贤之所以远远地超越于一般人，没有别的诀窍，只
是他们善于推行他们的好行为罢了。如今您的好心好意足以使动物沾光，百姓却得
不着好处，这是为什么呢？
称一称，才晓得轻重；量一量，才晓得长短。什么东西都如此，人的心更
需要这样。王，您考虑一下吧！
King Xuan of Chi asked, Have you heard the stories of Huan of Chi and Wen of Chin?
Mencius replied, None of Confucius disciples have spoken of them, therefore it has not been passed to the next generation. I have not heard of them. If we do not wish to stop here, then shall we discuss how to be a righteous king?
Mencius replied, If you protect your people, nobody can prevent you from becoming a righteous king.
The king asked, What sort of virtue, then, should be used to become a righteous king?
Mencius replied, If you protect your people and become a righteous king, nobody can withstand you.
The king asked, Can someone of my standing protect the people?
Mencius replied, Yes.
The king replied, How could
you know this?
Mencius said, I heard this story from Hu He: Your majesty was sitting in his
hall. Someone walked across the hall, leading a cow. Your majesty saw this, and
asked, Where is this ox going? The reply was, I plan to consecrate its blood
on the bells. Your majesty replied, Release it! I can not bear to see its
horns trembling, as if it were innocently going to the killing grounds. The
reply was. Then should we abandon the consecration? Your majesty replied,
Why should we abandon the consecration? Substitute it with a ram. Did such a
thing ever happen?
The king replied, Yes.
Mencius said, This caring is enough to be a righteous king. The commoners all thought you were grudging the ox, but I knew for certain that you could not bear the sight.
The king replied, Yes. Truly, there are such people. Though Chi kingdom is small, I cannot even grudge an ox? I in fact could not bear to see its horns trembling, as if it were innocently going to the killing grounds, so I replaced it with a ram.
Mencius replied, You should not be surprised that the commoners called you grudging. If you replaced large with small, how could they know your intentions? If your majesty feels pained by going to the killing grounds innocently, then why choose a ram over a cow?
The king laughed and answered, What was my original intention? I did not replace the cow with a ram because I grudged the wealth. How proper that they considered me to be grudging.
Mencius said, There is no harm done. This was a benevolent attitude, because you saw the cow, but not the ram. A gentlemans attitude towards an animal is that after one sees the animal alive, he cannot bear to see it dead. If one hears the animal cry, he cannot bear to eat its meat. This is why gentlemen stay out of the slaughterhouse.
The king said delightedly, Song 198 says, If someone has an intention, I can guess it. This quote seems to describe you. I made this decision, but when I thought about it afterwards, I could not determine my intentions. What you just said was my original intentions. But why is this kind of compassion compatible with royal governing?
Mencius said, There was someone who reported to the king, My strength is enough to lift one hundred kilometers high, but not enough to lift a feather. My vision is so sharp that I can see clearly the tips of a birds feather in autumn, but not enough to see a carload of lumber. Does your majesty approve of this?
The king said, No.
Nowadays, your grace is enough to reach to beasts, but merits do not reach commoners. Why? But if a feather is not lifted, it is not because you do not use your strength. If a carload of lumber is not seen, it is because you do not use your vision. If your people are not protected, it is because you do not use your grace. Therefore, your majesty is not a royal king, because you are not doing it, not because you cannot.
The king asked, What is the
difference between not doing, and being unable to do?
Mencius said, If the task is to carry Tai Mountain under your arm and jump
over the Northern Sea, and one says, I can not, it is indeed an impossible
task. If the task is to break a branch off for the elderly, and one says, I
can not, it is because he chooses not to, not because he is unable. Your
majestys not ruling like a royal king falls not under the category of lifting
the Tai Mountain and jumping over the Northern Sea, but rather, it is under the
category of breaking off a branch.
Respected my own elderly as they ought to be respected, and extend this respect to the elderly of others. Love your youngsters, as they ought to be loved, and extend this love to the youngsters of others. Thus, you can manipulate the world in the palm of your hand. Song 240 says, Set a model for the kings wife, extend it to the brothers, and carry it over to your clan and fiefdom. This talks about extending love to other people. By extending grace, there are sufficient means to protect all four seas. If one does not extend this grace, he comes short of the means to protect his wife and children. The reason why the ancient sages were superior to us commoners is nothing but being good at extending what they have done. Nowadays, grace is sufficient for the beasts, but merits do not reach commoners. Why is this so?
We weigh, so that we know whether an object is heavy or light. We measure, so that we know whether an object is long or short. All things are like this, especially the heart. Your majesty, please think about it!
孟子
I.B.2. 简体版.
原文在课本35页
齐宣王问曰：文王之囿方七十里，有诸？
孟子对曰：于传有之。
曰：若是其大乎？
曰：民犹以为小也。
曰：寡人之囿方七十里，刍荛者往焉，雉兔者往焉，与民同之。民以为
小，不亦宜乎？臣始至于境，问国之大禁，然后敢入。臣闻郊关之内有囿方四十
里，杀其麋鹿者如杀人之罪。则是方四十里为阱于国中。民以为大，不亦宜乎？
现代白话翻译
齐宣王（问孟子）道：听说周文王有一处狩猎场，纵横各长七十里，真有
这回事吗？
孟子答道：在史籍上有这样的记载。
宣王说：真有这么大吗？
孟子说：老百姓还觉得太小呢。
宣王说：我的狩猎场，纵横只四十里，老百姓还认为它太大了，这又是
为什么呢？
孟子说：文王的狩猎场纵横七十里，割草打柴的去，打鸟捕兽的也去，
同老百姓一同享用。老百姓认为太小，这不很自然吗？（而您的呢，与此正相
反。）我刚到齐国边界的时候，问明白了齐国最严重的禁令以后，才敢入境。我听
说在齐国首都的郊外，有一个狩猎场，纵横各四十里，谁要杀害了里面的麋鹿，就
等于犯了杀人罪。那么，这为方四十里的地面，对百姓来说，是在国内布置一个陷
井。他们认为太大了，不也应该吗？
King Xuan of Chi asked, King Wen of Chou had a park of seventy square li, was there such a thing?
Mencius replied, There was such a thing in the historical records.
The king asked, Was it that big?
Mencius replied, The people still considered it small.
The king replied, I have a park of only forty square li, but people still consider it to be large. Why is this?
Mencius said, King Wens park was seventy square li, those who gather
stalks entered it; those who hunted pheasants and hares also went there. The
king shared it with the people. People considered it small, is that not proper?
When I entered the boundaries of your territory, I asked if the kingdom had any
prohibitions, before I dared to enter. I heard that in the suburbs of the
capital, there was a park of forty square li. The punishment for killing
deer was the same as for killing people. Therefore, these forty li
served as a trap in your country. People consider it large, is that not
proper?
孟子
I.B.6. 简体版
. 原文在课本37页
孟子谓齐宣王曰：王之臣有托其妻子于其友人而之楚游者，比其反也，则冻
馁其妻子，则如之何？
王曰：弃之。
曰：士师不能治士，则如之何？
王曰：已之。
曰：四境之内不治，则如之何？
王顾左右而言他。
现代白话翻译
孟子对齐宣王说道：您有一个臣子把妻室儿女付托给朋友照顾，自己游楚
国去了。等他回来的时候，他的妻室儿女却在挨冻受饿。对待这样的朋友，应该怎
么办呢？
王说：和他绝交。
孟子说：假若管刑罚的长官不能管理他的下级，那应该怎么办呢？
王说：撤掉他！
孟子说：假若一个国家里政治搞得不好，那又该怎么办呢？
齐王回过头来东张西望，把话题扯到别处去了。
Mencius told King Xuan of Qi, Suppose there was a subject of yours, who entrusted his wife and children to a friend before going to Chu to travel. When he returned, he found that his wife and children were freezing and starving. What should he do?
The king replied, He should break up with his friend.
Mencius replied, The chief judge can not manage ministers, what should be done?
The king replied, He should be fired.
Mencius replied, If a kingdom is not well-governed, what should be done?
The king looked left and right and changed the subject.
孟子
I.B.7. 简体版 . 原文在课本39页
孟子见齐宣王，曰：所谓故国者，非谓有乔木之谓也，有世臣之谓也。王无
亲臣矣，昔者所进，今日不知其亡也。
王曰：吾何以识其不才而舍之？
曰：国君进贤，如不得已，将使卑逾尊，疏逾戚，可不慎与？左右皆曰贤，
未可也；诸大夫皆曰贤，未可也；国人皆曰贤，然后察之；见贤焉，然后用之。左
右皆曰不可，勿听；诸大夫皆曰不可，勿听；国人皆曰不可，然后察之；见不可
焉，然后去之。左右皆曰可杀，勿听；诸大夫皆曰可杀，勿听；国人皆曰可杀，然
后察之；见可杀焉，然后杀之。故曰，国人杀之也。如此，然后可以为民父母。
现代白话翻译
孟子谒见齐宣王，对他说道：我们平时所说的故国，并不是那个国家
有高大树木的意思，而是有累代功勋的老臣的意思。您现在没有亲信的臣子啦。过
去所进用的人到今天想不到都罢免了。
王问：怎样去识别那些缺乏才能的人而不用他呢？
孟子答道：国君选拔贤人，如果迫不得已要用新人，就要把卑贱者提拔在
尊贵者之上，把疏远的人提拔在亲近者之上，对这种事能不慎重吗？因此，左右亲
近之人都说某人好，不可轻信；众位大夫都说某人好，也不可轻信；全国的
人都说某人好，然后去了解；发现他真有才干，再任用他。左右亲近之人都说某人
不好，不要听信；众位大夫都说某人不好，也不要听信；全国的人都说某人不好，
然后去了解；发现他真不好，再罢免他。左右亲近之人都说某人可杀，不要听信；
众位大夫都说某人可杀，也不要听信；全国的人都说某人可杀，然后去了解；发现
他真该杀，再杀他，所以说，这是全国人杀的。这样，才可以做百姓的父母。
Mencius came to see King Xuan of Qi, and said, A country is called ancient. It is called so not because its trees are ancient, but because it has ministers who served generation after generation. Your majesty does not have close ministers, those you have promoted in the past, today you do not know to where they have disappeared.
The king asked, How could I realize that they have no talents and not employ them?
Mencius replied, In case of the lord promoting the talents of a country, if there is no alternative, he must make the lowly surpass the noble, and the remote surpass the intimate. How could he not be cautious? If people around you say that someone is worthy, do not take action. If all the ministers say that someone is worthy, do not take action. If all the citizens say that someone is worthy, first investigate him, and then, if you find him worthy, then appoint him.
If people around you all say that someone is incompetent, do not listen. If all the ministers say that someone is incompetent, do not listen. If all the citizens say that someone is incompetent, first investigate him, and then, if you find him incompetent, then fire him.
If advisors around you all say to execute someone, do not listen. If all the ministers say to execute someone, do not listen. If all the citizens say to execute someone, first investigate him, and then, if you find him deserving of execution, then kill him. Therefore, one can claim that the citizens in this country killed him. Thus, you can serve as parents of your people.
孟子
I.B.15. 简体版.
原文在课本41页
滕文公问曰：滕，小国也；竭力以事大国，则不得免焉，如之何则可？
孟子对曰：昔者大王居，狄人侵之。事之以皮币，不得免焉；事之以犬
马，不得免焉；事之以珠玉，不得免焉。乃属其耆老而告之曰：狄人之所欲者，
吾土地也。吾闻之也：君子不以其所以养人者害人。二三子何患乎无君？我将去
之。去，逾粱山，邑于岐山之下居焉。人曰：仁人也，不可失也。从之
者如归市。
或曰：世守也，非身之所能为也。效死勿去。
君请择于斯二者。
现代白话翻译
滕文公问道：滕是个弱小的国家，尽心竭力地服事大国，仍然难免于祸
害，应该怎么办才行？
孟子答道：古时候太王居于地，狄人来侵犯他。太王用皮裘和丝绸去孝
敬他，狄人没有停止侵犯；又用好狗名马去孝敬他，狄人还是没有停止侵犯。太王
便召集地的长老，向他们宣布：狄人所要的是我们的土地。 （土地只是养人之
物），我听说过：有道德之人不为了养人之物反而使人遭到祸害。你们何必害怕没
有君主呢？（狄人不也可以做你们的君主吗？）我准备离开这儿，（免得你们受
害）。于是离开地，越过粱山，在岐山之下重新建筑一个城邑而定居下来。
地的百姓说：这是一位有仁德的人呀，不可以抛弃他。追随而去的好像赶市集
一样的踊跃。
也有人这么说：这是祖宗传下来教我们子孙代代应该保守的基业，不是我
本人能擅自作主而把它舍弃的。宁可献出生命，也不要离开。
以上两条道路，您可以择取其中的任何一条。
English
Translation
Duke Wen of Teng asked Mencius, Teng is a small kingdom, and uses all its strength to serve larger kingdoms, yet can not avoid invasion. What should be done?
Mencius replied, In the past, King Tai lived in Bin, which was invaded by northern barbarians. They gave tribute of fur and silk to the invaders, but could not avoid invasion. They gave dogs and horses, but could not avoid invasion. They gave jade and pearls, but could not avoid invasion. Thereupon, he called the elderly together and told them, What the barbarians desire, is our land. I have heard that a gentleman should not harm people, because of what is supposed to nourish them. My disciples, why worry about not having a ruler? I am leaving this place. He left, surpassed Liang Mountain, and founded a town under Qi mountain and lived there. The people in Bin said, He is a benevolent man, we can not lose him. Those who followed him built a large crowd, as if they were going to a market. Others said, This is the place where we stayed for generations. Not one person could do anything about it. We are going to be devoted to the point of death, and will never leave. Sir, please choose between the two possibilities.
孟子
VI.A.2. 简体版.
原文在课本44页
告子曰：性犹湍水也，决诸东方则东流，决诸西方则西流。人性之无分于
善与不善也，犹水之无分于东西也。
孟子曰：水信无分于东西，无分于上下乎？人性之善也，犹水之就下也。
人无有不善，水无有不下。今夫水，搏而跃之，可使过颡；激而行之，可使在山。
是岂水之性哉？其势则然也。人之可使为不善，是性亦犹是也。
现代白话翻译
告子说：人性就像湍急的流水，从东边打开缺口就向东边流，从西边打开
缺口就向西边流。人性无所谓善与不善，就如同流水本没有固定的东西流向。
孟子说：水固然不分东西流向，可难道不分上下吗？人性的向善，就像水
往下流。人没有不善良的，水没有不往下流的。只要你拍打水流，它就会奔腾起
来，可以跃过你的额头；如果使它倒流，也可以引上山顶。这难道是水的本性吗？
是情势逼迫它这样。有些人可以使他为非作歹，其本性变化的原因正和水的变化相
似。
Kao-tzu said, Human nature resembles rushing water. If a waterway is opened to the east, then the water will flow eastward. If a waterway is opened to the west, then the water will flow westward. Just as human nature does not inherently differentiate between being good and evil, water does not differentiate between flowing eastward of westward.
Mencius
replied, Indeed, water does not differentiate between flowing eastward or
westward. But does it not differentiate between flowing upwards or downwards?
The tendency towards goodness of human nature resembles water flowing
downwards. There is no person who is inherently evil, just as there is no
water, which does not flow downwards. Look at water, when it is struck, it will
jump upwards. It will surpass your head. If you dam the water to change its
course, it can cause the water to rise to the top of the mountains. Is this
really the true nature of the water? Its circumstances have made it this way.
People can be made evil, their nature resembles this.
孟子VI.A.10.简体版.
原文在课本46页
孟子曰：鱼，我所欲也，熊掌亦我所欲也；二者不可得兼，舍鱼而取熊掌
者也。生亦我所欲也，义亦我所欲也；二者不可得兼，舍生而取义者也。生亦我所
欲，所欲有甚于生者，故不为苟得也；死亦我所恶，所恶有甚于死者也，故患有所
不辟也。如使人之所欲无甚于生者，则凡可以得生者，何不用也？使人之所恶莫甚
于死者，则凡可以辟患者，何不为也？由是则生而有所不用也，由是则可以辟患而
不为也，是故所欲有甚于生者，所恶有甚于死者。非独贤者有是心哉，人兼有之，
贤者能勿丧耳。一箪食，一豆羹，得之则生，弗得则死，呼尔而与之，行道之人
弗受。蹴尔而与之，乞人不屑也；万钟则不辩礼义而受之。万钟于我何加焉？为宫
室之美、妻妾之奉、所识穷乏者得我舆？向为生死而不受，今为宫室之美而为之；
向为生死而不受，今为妻妾之奉为之；向为生死而不受，今为所识穷乏者得我而为
之，是亦不可以已乎？此之谓失其本心。
现代白话翻译
孟子说：鱼是我所喜欢的东西，熊掌也是我所喜欢的东西，要是二者不能
同时得到，那我就舍弃鱼而要熊掌。生命是我所珍视的，道义也是我所珍视的，
如果二者不能同时拥有，我便牺牲生命而取道义。虽然生命是我所珍视的，但因我
珍视的东西超过了生命，所以就不会干苟且偷生的勾当；死亡是我所厌恶的，但因
还有比死亡更令我厌恶的东西，所以我便不会躲避任何灾难。如果人没有比珍爱生
命更可珍爱的，那么所有能够有助于生命的手段，哪有派不上用场的呢？如果人们
没有比厌恶死亡更可厌恶的，那么，一切能够逃避灾难的事情，谁不去干呢？虽然
依此而行便能生存，但有些人却不屑为之，虽然依此而行便可以躲避灾难，但有些
人却不愿意这么做。如此看来，有比生命更值得珍爱的东西，也有比死亡更令人厌
恶的东西。不仅贤人有这种心境，而且所有的人都有，只是贤人能够保持它罢了。
一筐饭，一碗汤，得到就能活命，得不到就要饿死，但如果吆喝着给人吃，就是过
路的饥饿者也不会接受；用脚踏过再给人吃，乞丐也会不屑一顾。可是万钟的俸
禄，有人却不问它是否合乎礼义，便安心理得地接受了。那么万钟的俸禄对我有什
么益处呢？是为了住上华美的居室，有娇妻美妾的侍奉，能接济贫穷的朋友并让他
们感激我吗？以往宁可死去也不肯接受的，现在为了住上华美的居室竟然接受了；
过去宁可死去也不肯接受的，现在为了有妻妾侍奉却接受了；先前宁可死去也不肯
接受的，现在为了接济贫穷的朋友并让他们感激却接受了，这种行为不是可以罢休
了吗？这就叫丧失了他的本性。
Mencius said, Fish is what I desire; bears paws are what I also desire:
I can not have both at the same time. I must give up fish in order to retain
bears paws. I desire both life and righteousness. If I cannot have both at
once, I will give up life to retain righteousness. Life is what I hold dear,
but there is something that I hold dear more than life, so I cannot compromise
with righteousness and drag on with my life. Death is what I despise, but there
is something I despise more than death, therefore I would not avoid the
calamity. If you let people desire nothing more than life, then why would they
not resort to all possible means in order to live? If you make people despise
nothing more than death, then why would they not resort to all possible means
to avoid calamity? By this logic, if there is a means for a person to survive,
but he does not use it, it is because there is something he values more than
life. If there is a means for a person to avoid calamity, but he does not use
it, it is because there is something he despises more than death. Not only sages have this kind of heart, all
people have it. Sages have never lost it. A basket of food, a bowl of soup - if
received, one survives, if not, one dies. If they were given in an insulting
manner, a traveler would refuse to accept it. If they were stepped on, and then
given, even a beggar would not care a look. But if it were a case of high
salary, then one would accept them without differentiating between
righteousness and rites. What good use is a high salary to me? Is it because of
the grandeur of a mansion, or the services of the wife and concubine, or to
gain appreciation from my poor acquaintances? In the past, even if it were a
matter of life and death, I would still not accept it. Now, because of the
grandeur of a mansion, the services of the wife and concubine, and the
appreciation of my poor acquaintances, I would accept it. Should this not come
to an end? This is called losing ones original heart.
孟子
II.A.6. 简体版.
原文在课本49页
孟子曰：人兼有不忍人之心。先王有不忍之心，斯有不忍人之政矣。以不
忍人之心，行不忍人之政，治天下可运之于掌上。所以谓人兼有不忍人之心者，今
人乍见孺子将入于井，兼有怵惕恻隐之心----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，知兼扩而充之矣，若火之使然，泉之使达。苟能充之，足以
保四海；苟不充之，不足以事父母。
现代白话翻译
孟子说：每个人都有怜恤别人的心情。先王有怜恤别人的心情，这就有怜
恤别人的政治了。凭着怜恤别人的心情来实施怜恤别人的政治，治理天下可以像运
转小物件于手掌上一样的容易。我所以说每人都有怜恤别人的心情的，道理就在
于：比如现在有人突然看到一个小孩子要跌到水井里去了，任何人都会有惊骇同情
的心情。这种心情的产生，不是为着要和这小孩的爹娘攀结交情，不是为着要在乡
里朋友中间博取名誉，也不是厌恶那小孩的哭声而如此的。从这里看来，一个人，
如果没有同情之心，简直不是个人；如果没有羞耻之心，简直不是个人；如果没有
推让之心，简直不是个人；如果没有是非之心，简直不是个人。同情之心是仁的萌
芽，羞耻之心是义的萌芽，推让之心是礼的萌芽，是非之心是智的萌芽。人有这四
种萌芽，正好比他有手足四肢一样，（是自然而然的。）有这四种萌芽却自己认为
不行的人，这是自暴自弃的人；认为他的君主不行的人，便是暴弃他君主的人。所
有具有这四种萌芽的人，如果晓得把它们扩充起来，便会像刚刚燃烧的火，（终必
不可扑灭；）刚刚流出的泉水，（终必汇为江河。）假若能够扩充，便足以安定天
下，（让它消灭，）便连赡养爹娘都不行。
Mencius said, All people have a compassionate heart. Sage kings of antiquity had compassionate hearts, so they had compassionate governments. Using the compassionate heart to govern, one can manipulate the whole world in ones hand. Why do we say that all people have a compassionate heart? For example, if one saw a small child suddenly fall into a well, anyone would be alarmed and become sympathetic, not because they are friends with the parents of the child, not because they want a good reputation among people in the community, nor is it because they feel disdain the cries of the child. From this example, we can conclude, without a sense of sympathy, one is not human. Without a sense of shame, one is not human. Without a sense of modesty, one is not human. Without a sense of right and wrong, one is not human. A sense of sympathy is the beginning of benevolence. A sense of shame is the beginning of righteousness. A sense of modesty is the beginning of decorum. A sense of right and wrong is the start of wisdom. People possess these four potentials, just as they have their four limbs. If people have these four potentials, but say that they are unable to use them, they lower themselves to the status of a thief. Those who claim the king is unable to use them, lowers the king to the status of a thief. As long as I possess these four potentials, I must know how to extend and enlarge them. Just like a fire starts to burn, a spring starts to gush. If one knows how to extend this, one has enough means to protect the entire country. If not, one does not have enough means to serve ones parents.
韩非子 和氏
C.13. 简体版.原文在课本52页
楚人和氏得玉璞楚山中，奉而献之厉王。王使玉人相之，玉人曰：石
也。王以和为诳，而钥其左足。及厉王薨，武王即位，和又奉其璞而献之武王。
武王使玉人相之，又曰：石也。王又以和为诳，而钥其右足。武王薨，文王即
位，和乃抱其璞而哭于楚山之下，三日三夜。泣尽而继之以血。王闻之，使人问其
故，曰：天下之钥者多矣，子奚哭之悲也？和曰：吾非悲钥也，悲夫宝玉
而题之以石，贞士而名之以诳，此吾所悲也。王乃使玉人理其璞而得宝焉。遂名
曰：和氏之璧。
现代白话翻译
楚国人和氏在楚山中获得一块玉石，把它献给周厉王。厉王让玉石工匠验
证，工匠说：只是一块石头。厉王以为和氏欺骗他，命令砍掉了和氏的左脚。
厉王死后武王即位，和氏又把玉石献给武王。武王让玉石工匠验证，工匠又说：
只是一块石头。武王又以为和氏欺骗他，命令砍掉了和氏的左脚。武王死后文
王即位，和氏抱着那块玉石在楚山下痛哭。连续三天三夜，眼泪哭干了，眼里接着
哭出了血。文王听说这件事，于是派人去问和氏是什么缘故，那人问道：天下被
砍掉脚的人也不少了，为什么你哭得如此悲伤？和氏回答说：我不是为砍掉了
脚而悲伤，我悲伤的原因是宝玉被当成石头，忠贞的人被说成骗子。文王让玉石
工匠打磨那块玉石，获得了一块宝玉，于是将其命名为和氏璧。
A man from Chu
named Ho obtained a piece of unpolished jade from the mountains of Chu, and
presented it to King Li. King Li made his jade expert examine it. The expert
said, It is merely a stone. The king thought he was being deceived, and
ordered Hos left foot be cut off. King Li died, and King Wu ascended to the throne.
Once again, Ho presented his unpolished jade to King Wu. King Wu made his jade
expert examine it. The expert said, It is merely a stone. The king, once
again, thought he was being deceived, and ordered Hos right foot be cut off.
King Wu died, and King Wen ascended to the throne. Ho held the unpolished jade
and cried underneath the mountain of Chu. For three days and three nights, he
continued to cry until blood flowed out. The king heard this, and ordered a man
to ask about reason, who asked Ho, There have been many people who have had
their feet cut off. Why do you cry so bitterly? Ho said, I am said not
because my feet have been cut off, but because a precious jade has been labeled
a stone, and a sincere scholar has been named a cheater. This is why I am sad.
Therefore, the king ordered his jade export to polish the jade stone and
obtained the treasure from it. Then, he named it Mr. Hos Jade Disk.
韩非子 难一 C.36. 简体版.原文在课本55页
楚人有鬻盾与矛者，誉之曰：吾盾之坚，莫能陷也。又誉其矛曰：吾
矛之利，于物莫不陷也。或曰：以子之矛，陷子之盾，何如？其人弗能应
也。夫不可陷之盾与无不陷之矛，不可同世而立。
现代白话翻译
楚国有一个人，卖盾又卖矛，他在市场上先吆喝道：我的盾非常坚硬，什
么武器都穿不透它。一会儿他又吆喝道：我的矛非常锋利，什么东西都能刺
透。旁边有一个人问：用你的矛来刺你的盾，结果会怎么样呢？那楚国人无
法回答。世界上不可能同时存在什么都能刺透的矛和什么武器都无法穿透的盾。
English
Translation
There was a man from Chu, who had a spear and a shield, who praised, My shield is so firm, that nothing can pierce it. Then he praised his spear, saying, My spear is so sharp, there is nothing, which can resist its penetration. Someone else asked, If we used your spear, to pierce your shield, what would happen? The man could not answer. Alas, an impenetrable shield and an unstoppable spear can not exist in the same world.
A man from
Zheng wanted to buy shoes. First, he measured his feet, and put the measurement
on where he sat. When he went to the market, he realized that he forgot to
bring it with him. He had already picked up his shoes, but he said, I forgot
to take my measurement. He returned to pick up his measurement. When he
returned, the market had closed; therefore, he could not buy his shoes. Someone
said, Why did you not try the shoes on your feet? The man replied, I would
rather trust the measurement, than trust myself.
韩非子 外储说左上
C.32.简体版.原文在课本55页
楚人有且置履者，先自度其足而置之其坐。至之市而忘操之。已得履，乃
曰：吾忘持度。反归取之。及反，市罢，遂不得履。人曰：何不试之以
足？曰：宁信度，无自信也。
现代白话翻译
楚国有一个人想去买鞋，他先量了自己脚的尺寸，却把尺寸放在了他坐的地
方，去市场时忘了带上。他已经拿到了鞋，却说：我忘了带尺寸了。于是赶回
去取。等他回来时，市场已经散了，结果没有买到鞋。有人问：为什么不用脚试
一下呢？那楚国人说：宁可信尺寸，不要信自己。
In the Kingdom of Chu, there was a man who
wanted to buy shoes. He first measured the length of his feet. He left his
ruler in his seat, and forgot to bring it when he went to the market.
After he had already gotten his shoes, he said, I have forgotten to bring my
ruler. He then hurried home to retrieve it. When he came back, the market was
already closed, and he could not buy the shoes. Someone asked, Why not just
try the shoes on your feet? The man from Chu replied, I can trust the
measurements, but I do not trust myself.
韩非子 五蠹 C.49.
简体版.原文在课本57页
上古之世，人民少而禽兽众，人民不胜禽兽虫蛇。有圣人作，构木为巢以避
群害，而民悦之，使王天下，号之曰有巢氏。民食果(瓜瓜上草)蚌蛤，腥臊恶臭而
伤害腹胃，民多疾病。有圣人作，钻燧取火，以化腥臊，而民悦之，使王天下，号
之曰燧人氏。中古之世，天下大水，而鲧、禹决渎。近古之世，桀、纣暴乱，而
汤、武征伐。今有构木钻燧于夏后氏之世者，必为鲧、禹笑矣；有决渎于殷、周
之世者，必为汤、武笑矣。然则今有美尧、舜、汤、武、禹之道于当今之世者，必
为新圣笑矣。是以圣人不期修古，不法常可，论世之事，因为之备。宋人有耕田
者，田中有株，兔走触株，折颈而死，因释其耒而守株，冀复得兔；兔不
可复得，而身为宋国笑。今欲以先王之政，治当世之民，皆守株之类也。
现代白话翻译
上古的时候，人少禽兽多，人们不堪忍受禽兽虫蛇的侵害。有个圣人出现
了，他用木头搭起了窝棚，让人们躲避野兽的侵害，老百姓很高兴，就让他做王，
称他为窝棚先生。那时候人们食用野瓜果和生蚌蛤，味道腥臊恶臭并且伤害肠胃，
所以人们常常生病。有个圣人出现了，他钻木取火，用火来化掉食物中的腥臊气
味，老百姓很高兴，就让他做王，称他为取火先生。中古的时候，天下大水，是鲧
和禹这两位圣人打开缺口泄洪才拯救了百姓。近古的时候有桀和纣的暴乱，是周汤
王和周武王这两位圣人去征伐桀、纣这两个暴君，才平定了天下。假使在夏后氏的
时代还有人做钻木取火的事，就免不了被鲧和禹嘲笑；假使在殷周的时代有人去做
挖开缺口泄洪的事，就免不了被周汤王和周武王嘲笑。假使有人说尧、舜、汤、
武、禹等圣人当年的所做所为就是解决当今问题的最佳办法，他就免不了被新出现
的圣人所嘲笑。所以圣人不拘泥于古训，不认为常规是不可超越的，他要探讨当下
的事情，准备着有所作为。宋国有一个农夫，田中有一根树桩，一只兔子飞跑过
来，撞到树桩上折断颈子死掉了，那农夫就丢掉干活的农具去守在那树桩边上，盼
望着再等到一只兔子；他兔子没能等到，自己反而被宋国人所笑话。假使今天有人
要用先王的办法来治理当代的老百姓，就和守株待兔差不多了。
In prehistoric times, there were few people, but many beasts. People could not endure birds, beasts, insects, and snakes. There appeared a sage, who constructed a tree-house in order to protect people from harm. The people delighted in this, and made him the king of the world, proclaiming him Mr. Tree-house Creator. People ate fruits, melons, clams, and shellfish. Their stench was so vile, that it hurt their stomachs; many people got sick. There appeared a sage, who struck a flint to create a fire, and neutralized the bad smells. The people delighted in this, and made him the king of the world, proclaiming him Mr. Flint-Striker. In middle antiquity, the world was flooded, and the mythological kings Gun and Yu opened up waterways. In recent antiquity, the tyrants of Jie and Zhou caused riots, and the righteous kings, Tang and Wu, launched military campaigns against them. If in middle antiquity, there were people who built tree-houses and struck flints, they must be laughed at by the mythological kings, Gun and Yu. If, in recent antiquity, there were people who opened up waterways, they must be laughed at by the righteous kings, such as Tang and Wu. If in the contemporary world, there were people who always idealized what Rao, Shun, Tang, Wu, and Yu did, they must be laughed at by the new sages. So the real sages must not try to look for wisdom from the past. They should not take convention as the model. They must consider contemporary affairs, and should prepare for those affairs. There was a person from Song who was plowing his field, which had a trunk in the middle. A rabbit ran by, and hit the truck, broke its neck, and died. Accordingly, the man put aside his fork, and stood by the truck, and wished to get another rabbit. Of course, he could not get another rabbit, and became the laughingstock of the Song kingdom. If someone wishes to use the way of governing of the prior kings, to manage the people of the contemporary world, the all of them fall in to the category of waiting by the trunk.
韩非子 二柄C.7.
简体版.原文在课本61页
明主之所以导制其君臣者，二柄而已矣。二柄者，刑德也。何谓刑德？曰：
杀戮之谓刑，庆赏之谓德。为人臣者畏诛罚而利庆赏，故人主自用其刑德，则群臣
畏其威而归其利矣。故世之奸臣则不然，所恶则能得其主而罪之，所爱则能得之其
主而赏之。今人主非使其刑罚之威利出于己也，听其臣而行其赏罚，则一国之人皆
畏其臣而易其君，归其臣而去其君矣，此人主失刑德之患也。夫虎之所以服狗者，
爪牙也，使虎释其爪牙而使狗用之，则虎反服于狗矣。人主者，以刑德制臣者也，
释其刑德而使臣用之，则君反制于臣也。
现代白话翻译
英明的君主用来引导和制约臣子的无非是两种东西，这两种东西就是惩罚和
奖掖。什么是惩罚和奖掖？惩罚就是诛杀，奖掖就是庆赏。当臣子的都惧怕惩罚，
都希望从奖赏中获利，所以，只要君主亲自操控赏罚，臣子都会畏惧君主的威风而
一心从奖赏中获利。可是当今世界上的奸臣却不是这样：他们有办法让君主降罪于
他们讨厌的人，他们有办法让君主奖赏他们喜欢的人。要是刑罚和奖掖的威严不是
出自一国之君，要是君主听任臣子行其赏罚，百姓就会畏惧臣子，替换国君，就会
归服臣子，遗弃国君，这是君主不亲自掌握赏罚权柄的灾难。老虎之所以能制服
狗，凭的是它的爪子和牙齿，假使老虎交出爪子和牙齿，让给狗用，那么老虎便会
倒过来被狗制服。一国之君靠刑罚和奖赏引导和控制臣子，要是他把赏罚大权交付
给臣子去使用，那么国君反而会受制于臣子。
English
Translation
That which an enlightened lord relies upon to guide his subjects, are just two handles. Those two handles are punishment and reward. What do we mean by punishment and reward? The answer is: Punishment means execution and amputation. Reward means promotion and bestowment. Those who act as the subjects of the lord fear punishment, but appreciate promotion and bestowment. Therefore, if a lord should himself use punishment and reward, then those subjects will fear his authority, and will turn to his favor. But, the evil ministers nowadays are not like this. They are able to find means by which they can punish those whom they despise, directly from the law. They can find means directly from the law, by which they can reward those whom they like. If the lord does not exercise punishment and bestowment by himself, but instead only listens to his subjects to exercise them, then a people in the entire kingdom will all fear his ministers, and they will replace the lord. They will follow the ministers and leave the lord. This is the calamity of losing punishment and reward by the lord. The means, by which the tiger can subdue the dog, is nothing but claws and teeth. If the tiger puts aside his claws and teeth, and lets the dog use them, then the tiger, on the contrary, will be subdued by the dog. Lords are those who guide their subjects by means of punishment and reward. If the lords put aside punishment and reward and let their subjects use them, then the lords, on the contrary, will be controlled by the subjects.
孔子家语 致思
C.8.原文在课本64页
孔子适齐，中路，闻哭者之声，其音甚哀。孔子谓其仆曰：此哭哀则哀
矣，然非丧者之哀也。趋而前，少进，见有异人焉。拥镰带索，哭音不哀。
孔子下车，追而问曰：子何人也？
对曰：吾邱吾子也。
曰：子今非丧之所，奚哭之悲也？
曰：吾有三失，晚而自觉，悔之何及。
曰：三失可得闻乎？愿子告吾，无隐也。
邱吾子曰：吾少时好学，周遍天下，后还，丧吾亲，是一失也；长事齐
君，君骄奢失士，是二失也；吾平生厚交，而今皆离绝，是三失也。夫树欲静而风
不止，子欲养而亲不不待。往而不来者，年也；不可再见者，亲也。请从此辞。
遂投水而死。
孔子曰：小子识之，斯足为诫矣。自是弟子辞归养亲者十有三。
现代白话翻译
孔子去齐国，走到半路上，听到有人哭，声音非常悲哀。孔子对赶车的仆人
说：这哭声听起来悲伤是悲伤，可是不像是办丧事那种悲哀之声。他们驱车向
前，走了不远，就看见一个古怪的人，他手持镰刀，身披绳索，哭泣的样子，不像
是有丧事。
孔子下了车，追上去问他：请问先生是谁？
那人说：我叫邱吾子。
孔子说：先生并非有丧事在身，为何哭得如此悲伤？
邱吾子说：我有三桩憾事，觉察到时已经太完，后悔也来不及了。
孔子说：我可以知道是哪三桩憾事吗？请您原原本本地告诉我，不必有所
隐瞒。
邱吾子说：我年轻时好学，曾外出周游天下，返回家时父母已经去世了，
这是第一桩憾事；长大成人后我当了齐国的大臣，齐王因为骄纵奢侈失去了许多国
家的有用人才，作为臣子的我没有尽到应有的责任，这是第二桩憾事；我平生结交
的亲近的朋友，如今都和我绝交离去，这是第三桩憾事。树想要安静可是风不停下
来，孩子希望赡养双亲可是父母的年岁不能等待。那一去不可复返的，是时间，不
能再见的，是自己的父母。请允许我就此和您告别吧！说完投水而死。
孔子说：学生们要记住了，这真是一个教训呀。从那以后，孔子的学生
告辞回家赡养父母天年的有十三个之多。
Confucius went to the kingdom of Qi. On his way, he heard the sound of crying. The sound was very sad. Confucius said to his charioteer, Although this crying sounds sad enough, it is not the sadness from someone who is in mourning. They galloped ahead, and progressed a little, and saw a strange man there. The man held a sickle and was girdled with a rope. His crying sounds were not those of a mourner. Confucius got off the chariot, caught up to the man, and asked, Sir, who are you? The man replied, I am Qiu Wu Zi. Confucius said, Sir, you are not in a circumstance of mourning, why are you crying so bitterly? Qiu answered, I have three big regrets, which I realized too late. Regretting is not a remedy. Confucius asked, Could I hear these three regrets? I hope, sir, that you can tell me, without any reservations. Qiu said, When I was young, I was devoted to learning. I traveled around the world. Later, when I returned, I found out that my parents had passed away. This was the first regret. I served the lord of Qi for a long time He lived an extravagant, arrogant lifestyle, and disenfranchised his ministers. I tried to restrain him, but did not succeed. This was the second regret. My lifelong friends have all left me now. This is the third regret. Alas, the trees wanted to calm, but the wind would not stop blowing. Children wanted to support their parents, but they cannot wait. That which is gone and cannot come back, is time. Those whom I cannot see again, are my parents. Please let me bid farewell from here. Afterwards, he jumped into the water, and drowned. Confucius said, My close disciples, take note of this. This is enough to be a lesson. From there, thirteen of his disciples bid farewell and went home to support their parents.
礼记 大学
C.42.原文在课本68页
大学之道在明明德，在亲民，在止于至善。知止而后有定，定而后能静，静
而后能安，安而后能虑，虑而后能得。物有本末，事有终始，知其先后则近道矣。
古之欲明明德于天下者先治其国。欲治其国者先齐其家。欲齐其家者先修其身。欲
修其身者先正其心。欲正其心者先诚其意。欲诚其意者先致其知。致知在格物。格
物而后知至。知至而后意诚。意诚而后心正。心正而后身修。身修而后家齐。家齐
而后国治。国治而后天下平。
现代白话翻译
《大学》的宗旨，在于彰明光大自己的美德，在于使民众自新，在于让人们
达到最善的境界。明确了这一目标，然后才能有确定的志向；有了确定的志向，然
后才能心静不乱；心静不乱，然后才能神思安稳；神思安稳，然后才能精思殚虑；
精思殚虑，然后才能学有所得。万物都有本有末，万事都有终有始，知道了本末终
始的先后顺序，就接近于大道了。古代那些想把自己的美德彰明于天下的人，先要
治理好自己的国家；要想治理好自己的国家的人，先要整顿好自己的家庭，想要整
顿好自己的家庭的人，先要修养自身的品德；想要修养自身品德的人，先要端正自
己的心思，想要端正自己的心思的人，先要使自己的意念诚实；想要使自己的意念
诚实的人，先要尽量延展自己的知识；延展知识的途径在于穷究事物的道理。事物
的道理推究透彻了，知识才能得以延展；知识得以延展了，意念才能诚实；意念诚
实了，心思才能端正；心思端正了，自身的品德才能修养提高；自身的品德修养好
了，家庭才能得到整顿；家庭整顿好了，国家才能得到治理；国家治理好了，才能
得到天下太平。
The
gist of greater learning is about uncovering illustrious virtue. It is about
renewing people. It is about aiming for the superior goodness. Knowing your
target leads to determination. Determination leads to demureness. Demureness
leads to peacefulness. Peacefulness leads to pensiveness. Pensiveness leads to
acquisition. All objects have their fundamentals and incidentals. Everything
has an end and a beginning. Know your priorities, then, you will approach the
Dao. Those in ancient times, who wanted to uncover illustrious virtue in the
world first had to manage the kingdom. To manage the kingdom, one must first
put the family affairs in order. To put the family affairs in order, one must
first cultivate oneself. To cultivate oneself, one must first rectify ones
heart. To rectify ones heart, one must first have sincere intentions. To have
sincere intentions, one must first acquire knowledge. Acquiring knowledge is
about investigating nature. After investigating nature, one acquires knowledge.
After one acquire knowledge, one has sincere intentions. After one has sincere
intentions, ones heart is rectified. After ones heart is rectified, then he
himself is cultivated. After ones self is cultivated, then he can put his
family affairs in order. After one puts his family affairs in order, then he
can manage the country well. After one has managed the country well, he can
bring peace to the entire well.
晏子春秋C.6.
简体版.
原文在课本71页
晏子将使楚。楚王闻之，谓左右曰：晏婴，楚之习辞者也。今方来，吾欲
辱之，何以也？
左右对曰：为其来也，臣请缚一人，过王而行。王曰：为何者也？对
曰：齐人也。王曰：何坐？曰：坐盗。
晏子至，楚王赐晏子酒，酒酣，吏二缚一人诣王。王曰：缚者曷为者
也？
对曰：齐人也，坐盗。王视晏子曰：齐人皆善盗乎？
晏子避席对曰：婴闻之，橘生淮南则为橘，生于淮北则为枳，叶徒相似，
其实味不同。所以然者何？水土异也。今民生长于齐不盗，入楚则盗，得无楚之水
土使民善盗耶？
王笑曰：圣人非所与熙也，寡人反取病焉。
现代白话翻译
晏子要出使楚国。楚王听说了这件事，对身边的人说：晏婴是齐国有名的
能说会道的人，如今要来，我想好好地羞辱他一番，请告诉我该怎么办？
王身边的人说：等他来的时候，我绑上一个人，从大王面前走过。王您便问：
是什么人？臣便回答：齐国人。王您再接着问：犯什么罪？臣便回
答：犯盗劫罪。
晏子一到，楚王便赐给他酒喝，喝得差不多醉了的时候，两个狱吏绑了一个
人来见齐王。齐王问：绑的是谁？
狱吏回答说：齐国人，犯盗劫罪。齐王便看着晏子说：齐国人真的都
很喜欢偷东西吗？
晏子离开坐席，恭恭敬敬地回答说：我听说橘子树生长在淮河以南就是橘
子树，生长在淮河以北就成了枳子树，两种树的叶子看起来很相似，果实的味道吃
起来完全不同。是什么原因造成的？因为两地的水土不一样。如今老百姓生长在齐
国则不偷不盗，到了楚国就开始偷窃，不知是不是楚国的水土使老百姓变得喜欢
偷盗了？
齐王笑着说：真不应该跟贤德的人开玩笑，结果是我自己反被羞辱了。
Yen-tzu was going to become an envoy to Chu. The Chu king heard this, and asked his advisors, Yen Ying, is the one from Qi who is skilled in rhetoric. Now, he is coming. What can I do to humiliate him?
The advisors said, When he comes, please allow me to tie up a person, and drag past your majesty. Your majesty will ask, What did this person do? I will reply, He is from Qi. Then your majesty should ask, What is his crime? I will reply, He is a robber.
Yen-tzu arrived. The King of Chu gave him wine. He drank to his hearts content. Two soldiers tied up a man and went to the king. The king asked, What did this person tied up do?
The answer was, He is a man
from Qi. He is a robber. The king stared at Yen-tzu and asked, Are people
from Qi really all good at robbery?
Yen-tzu moved away from the mat, and said, I heard this: Orange plants on the
south of the Huai River become orange trees. Those on the north of the Huai
River become trifoliate orange trees. Their leaves look similar, but their
tastes differ. Why is this? It is because their water and soil are different.
If people grow up in Qi do not become robbers. But, after entering Chu, become
robbers, then isnt it that Chus water and soil made the people there good at
robbery?
The king smiled and said, The
sage is one who should not be teased. On the contrary, I am embarrassed.
列子 汤问
C.5. 简体版.原文在课本74页
伯牙善鼓琴，钟子期善听。伯牙鼓琴，志在高山。钟子期曰：善哉，峨峨
兮若泰山！志在流水。钟子期曰：善哉，洋洋兮若江河！伯牙所念，钟子期
必得之。伯牙游于泰山之阴，坐逢暴雨；心悲止于崖下，乃援琴而鼓之，初为霖雨
之操，更造崩山之音。曲每奏钟子期辄穷其趣。伯牙乃舍琴而叹曰：善哉！善
哉！子之听夫！志想象犹吾心也。吾于何逃声哉！
现代白话翻译
伯牙弹琴弹得很好，钟子期很会听琴。伯牙弹琴时若想着高山，钟子期便
说，多好啊，像泰山一样雄伟！伯牙若是想着流水，钟子期便说：多好啊，
像江河一样浩渺！伯牙弹琴时想的什么，钟子期一定猜得出。有一次伯牙在泰山
南面旅行，正好碰上暴雨。他心里感觉悲伤，于是停在一块山崖下，取出琴弹了起
来。 开始的时候他弹出了淫雨的曲调，然后又转成山崩地裂的声音，每奏完一
曲，钟子期必定能说出琴师心里想的什么。伯牙放下琴，赞叹说，妙极了！妙极
了！先生您真的会欣赏琴音啊！琴声给您的想象，跟我心里想到的完全一致，我的
心思在乐声中无处可藏了！
Po-ya was
good at playing the lute. His friend Zhong Zi was good at listening. Whenever
Po-ya played the lute, aiming to sound like climbing the high mountain, then
Zhong Zi Qi would say, How wonderful! So lofty, just like Tai Mountain! If
the musician aimed at the flowing water, then Zhong Zi Qi would say, How
wonderful! So vast, like the Yangtze and Yellow River! Whatever Po-ya thought
of, Zhong Zi Qi would for sure know it. Once, Po-ya traveled on the north ridge
of Tai Mountain, and suddenly ran into a thunderstorm. He stopped under a
cliff, and became sad. He reached for his lute and started playing. At the
beginning, it sounded like the tune of continuous heavy rain. Later, it became
the sound of a collapsing mountain. When the piece was finished, Zhong Zi Qi
immediately purported the meaning of it. Po-ya put aside the lute and sighed,
How wonderful, sir, is your understanding! Your thoughts are exactly what I
imagined in my heart. Where can I flee to with my music?
战国策 齐策 1. 简体版.原文在课本78页
邹忌修八尺有余，而形貌迤逦。朝服衣冠，窥镜谓其妻曰：我孰与城北徐
公美？其妻曰：徐公何能及君也？城北徐公，齐国之美丽者也。忌不自信而
复问其妾曰：吾孰与徐公美？妾曰：徐公何能及君也？
旦日，客从外来，与坐谈。问之曰：吾与徐公孰美？客曰：徐公不若
君之美也。
明日，徐公来，孰视之，自以为不如。窥镜而自视，又弗如远甚。暮寝而思
之，曰：吾妻之美我者，私我也。妾之美我者，畏我也。客之美我者，欲有求于
我也。于是入朝见威王，曰：臣诚知不如徐公美，臣之妻私臣，臣之妾畏臣，
臣之客欲有求于臣，皆以美于徐公。今齐地方千里，百二十城，宫妇左右，莫不私
王，朝廷之臣，莫不畏王，四境之内，莫不有求于王。由此观之，王之蔽甚也！
王曰：善。乃下令：群臣吏民能面刺寡人之过者，受上赏。上书谏寡人者，受
中赏。能谤讥于市朝，闻寡人之耳者，受下赏。
令初下，群臣进谏，门庭若市。数月之后，时时而间进。期年之后，虽欲
言，无可进者。燕赵韩魏闻之，皆朝于齐。此所谓战胜于朝廷。
现代白话翻译
邹忌身高八尺多，相貌堂堂。早上他穿好衣服，戴上帽子，一边照着镜
子一边对妻子说：我与住在城北的徐公比起来，谁更美？他妻子说：徐公怎
么能比得上你呢？城北的徐公是齐国有名的美男子，邹忌不自信，又问他的妾：
我与住在城北的徐公比起来，谁更美？妾说：徐公怎么能比得上你呢？
第二天，有客人从外地来，邹忌坐下与他谈话的时候问他：我与住在城北
的徐公比起来，谁更美？客人说：徐公比不上你美。
一天之后徐公来了，邹忌仔细地看了看他，觉得自己不如徐公美丽，又照着
镜子看看自己的模样，更感觉自己差的远。晚上睡觉时他好好地想了想，然后说：
我妻子说我美，因为她私下里爱我，我的妾说我美，因为她怕我，客人说我美，
因为他有求于我。
于是他入朝廷去见齐威王，对王说：现在臣子我知道自己的确不如徐公美，可是因为臣的妻子私下里爱臣，臣的妾怕臣，臣的客人有求于臣，所以他们都说臣比徐公美。如今朝廷领土有上千平方里，城池一百二十座，宫廷里王身边的嫔妃都私下爱王，朝廷的大臣都害怕王，全国的人，都有求于王。由此看来，王许多事情都看不清楚了。威王说：说得好。于是颁布命令：所有官吏百姓，能当面批评王的过错的，获一等奖励；上书谏王的，获二等奖励；能在市场上嘲笑当朝政治的弊端而终于被王听见的，获三等奖。
命令初下的时候，大臣都来进谏，朝廷的大门像赶集一样热闹。几个月以后，来进谏的人便稀稀落落，一年以后，虽然还有人想说点儿什么，可是已经找不到话题了。燕国、赵国、韩国、魏国听说后，纷纷向齐国俯首纳贡。这就是所谓治理好了朝政便获得了对外的胜利。
English Translation
Zou Ji was more than eight feet tall, and appeared handsome. In the morning, when he put on his clothes, he looked in to the mirror and asked his wife, Am I more handsome than Mr. Xu in the northern part of the city? His wife replied, My good husband, you are more beautiful. How can he compare to my good husband? Mr. Xu of the northern part of the city is the one who famous for his handsomeness in Qi. Ji did not have self-confidence, and again asked his concubine, Compared to Mr. Xu, am I more handsome? The concubine answered, How can he compare to my good husband?
On the second day, there was a guest coming from out of town. They sat down and had a chat. He asked the guest, Compared to Mr. Xu, am I more handsome? The guest replied, Mr. Xu is not as handsome as you.
The next day, Mr. Xu came. He stared him for a long time, and thought himself quite inferior. He looked into the mirror again, and realized the difference was even worse. In the evening, while he slept, he thought about this, and said, My wife said I was beautiful, because she is partial to me. The concubine said I was beautiful, because she is afraid of me. The guest said I was handsome, because he had a favor to ask of me.
Therefore, he went to the court for an audience with King Wei, and said, I for sure know that I am not more handsome than Mr. Xu. But because my wife is partial to me, and my concubine is afraid of me, and my guest had a favor to ask of me, they all said I was more handsome than Mr. Xu. Now, Qi is one thousand square li, and has one hundred and twenty citie. Of the palace ladies and close advisors, none is impartial to the king. Of the subjects in the court, none are unafraid of you. Within the four borders, there are none, who do not have a favor to ask of you. Therefore, we can come to the conclusion, that the king is being greatly deceived! The king said, Well said. He issued the order: All of the subjects, lower-ranking officers, and people, who can criticize me in front of me for my faults, will receive first class awards. If you send a memorandum to admonish me, you will receive a second-class award. Those who censure and ridicule me in the market and the court, and convey them to me, will receive lower class awards. Immediately after the order was issued, many subjects came to remonstrate. The gate was crowded as a market. After several months, occasionally, people still came to present criticism. After an entire year, even if people still wanted to say something, there was nothing to be presented. Other kingdoms, such as Yan, Zhao, Han, and Wei, heard this, and all came to pay tribute to Qi. This is called, Winning the battle at your own court.
战国策 齐策
4. 简体版.原文在课本81页
齐人有冯谖者。贫乏不能自存。使人属孟尚君，愿寄食门下。孟尚君曰：客何好？曰：客无好也。曰：客何能？曰：客无能。孟尚君笑而受之曰：诺。
左右以君贱之也，食以草具。居有顷，倚柱弹其剑，歌曰：长铗归来乎！食无鱼。左右以告。孟尚君曰：食之比门下之客。居有顷，复弹其铗，歌曰：长铗归来乎！出无车。左右皆笑之，以告。孟尚君曰：为之驾比门下之车客。于是，乘其车，揭其剑，过其友，曰：孟尚君客我。后有顷，复弹其剑铗，歌曰：长铗归来乎！无以为家。左右皆恶之，以为贪而不知足。孟尚君问：冯公有亲乎？对曰：有老母。孟尚君使人给其食用，无使乏。于是冯谖不复歌。
後孟尚君出记，问门下诸客：谁习计会，能为文收责于薛乎？
冯谖署曰：能。
孟尚君怪之曰：此谁也？
左右曰：乃歌夫长铗归来者也。
孟尚君笑曰：客果有能也。吾负之，未尝见也。
请而见之，谢曰：文倦于事，愦于忧，而性懦愚，沉于国家之事，开罪于先生。先生不羞，乃有意欲为收责于薛乎？
冯谖曰：愿之。
于是约车治装。载券契而行。辞曰：责毕收，以何市而反？
孟尚君曰：视吾家所寡有者。
驱而之薛。使吏召诸民当偿者悉来合券。券遍合，起，矫命以责赐诸民，因烧其券，民称万岁。
长驱到齐，晨而求见。孟尚君怪其疾也，衣冠而见之，曰：责毕收乎？来何疾也！
曰：收毕也。
以何市而反？
冯谖曰：君云：视吾家所寡有者。臣窃计，君宫中积珍宝，狗马实外厩，美人充下陈；君家所寡有者以义耳！窃以为君市义。
孟尚君曰：市义奈何？
曰：今君有区区之薛，不拊爱子其民，因而贾利之。臣窃矫君命以责赐诸民，因烧其券，民称万岁，乃臣所以为君市义也。
孟尚君不说，曰：诺，先生休矣。
后期年，齐王谓孟尚君曰：寡人不敢以先王之臣为臣。孟尚君就国于薛。未至百里，民扶老携幼，迎君道中。孟尚君顾谓冯谖：先生为文市义者，乃今日见之！
冯谖曰：狡兔有三窟，仅得免其死耳；今君有一窟，未得高枕而卧也。请为君复凿二窟！
孟尚君予车五十乘，金五百斤，西游于粱，谓惠王曰：齐放其大臣孟尚君于诸侯，诸侯先迎之者，富而兵强。于是粱王虚上位，以故相为上将军，遣使者黄金千斤，车百乘，往聘孟尚君。冯谖先驱，诫孟尚君曰：千金，重币也；百乘，显使也。齐其闻之矣。粱使三反，孟尚君固辞不往也。
齐王闻之，群臣恐惧。遣太傅齑黄金千斤，文车二驷，服剑一封，书谢孟尚君曰：寡人不祥，被于宗庙之祟，沉于谗谀之臣。开罪于君！寡人不足为也；愿君顾先王之宗庙，姑反国统万人乎！冯谖诫孟尚君曰：愿请先王之祭器，立宗庙于薛！庙成，还报孟尚君曰：三窟已就，君姑高枕为乐矣！
孟尚君为相数十年，无纤介之祸者，冯谖之计也。
现代白话翻译
齐国有一个叫冯谖的人，贫穷得无法生活，便让人推介给孟尚君，愿意作他门下的食客。孟尚君问他：先生有什么特长？冯谖回答：我没有什么特长。孟尚君又问：先生有什么才能？冯谖又回答说：我没有什么才能。孟尚君笑了笑，收下了他，说：好吧。
孟府的人以为孟尚君看不起冯谖，便把粗陋的食器给他吃饭用。住了一阵子，冯谖靠着柱子，一边拍打着剑一边唱：带着长剑归去吧！吃饭没有鱼。孟尚君听到身边的人报告后，说：比照着门下客的标准供给他饮食吧。 住了一阵子，冯谖又拍打着剑唱：带着长剑归去吧！出门没有车。周围的人都笑他，孟尚君听人报告以后，说：比照着门下客的标准给他驾车吧。于是冯谖便乘着车，提着剑，去过访朋友，对他们说：孟尚君待我如门下客人。 过了一阵子，冯谖又拍打着剑唱：带着长剑归去吧！没有东西养家。身边的人都认为他太不知足，太贪得无厌，便讨厌他。孟尚君问：冯先生父母健在吗？回答说：老母亲还在世。孟尚君便让人供给冯谖母亲食用，保证不匮乏。于是冯谖不再拍剑唱歌。
后来有一天，孟尚君拿出帐本，问门下的客人：谁有当会计的经验，可以为我去薛地收债吗？
冯谖报名说：我能。
孟尚君感到奇怪，问：这位是谁呀？
身边的人告诉他：就是唱带着长剑回家吧的那个人。
孟尚君笑着说：这位客人果真有才能，我还没有见过他，真是对不住。
于是孟尚君请冯谖来见面，带着歉意对他说：我事情繁多，时时忧心，加上性情愚笨，整天瞎忙着国家的事情，因此冷落开罪了先生。先生不因此而恼恨，却仍然愿意帮我去薛地收债吗？
冯谖说：我愿意的。
冯谖于是备车治装，载着证券契约，动身前去向孟尚君辞行，问他：收好债以后，买些什么东西回来？
孟尚君曰：看我家缺什么就买什么。
冯谖快马加鞭赶到薛地，让地方官吏将百姓一一招来核对账目。账算清以后，冯谖站起身来，假托是孟尚君的指令，宣布百姓欠的债务都一笔勾销，他当众烧毁了账本，老百姓齐呼万岁。
然后他飞快赶回齐国，第二天早晨便求见孟尚君。孟尚君见冯谖如此之快地回来，还感觉奇怪，穿戴整齐以后出来见他，问：债收好了吗，怎么这么快？
回答说：收完了。
买了什么东西回来？
冯谖回答：先生您说的：家里缺啥就买啥。我私下替您合计，先生宫中堆满了珍宝，宫殿外边兽拦里有的是珍犬名马，满厢房都是美人；先生缺的，只是德行，所以我私自作主替先生订购了德行。
孟尚君说：德行怎么订购？
冯谖说：如今先生只有薛这小小的一块封地，先生不去爱抚自己的子民，反而想着从他们那里获利发财。我假托先生之命，免了百姓的债，当着他们烧毁了帐本，老百姓都对你呼万岁，我就是这样为先生您订购了德行。
孟尚君不乐意，只好说：好吧，先生别再说下去了。
过了一年，齐王对孟尚君说：我不敢再继续任用先王时代的大臣。孟尚君便到他的封地薛去。薛地的百姓扶老携幼，到百里以外来迎接孟尚君。孟尚君看着冯谖，说：先生您当初给我订购的德行，如今我见到了。
孟尚君说：聪明的兔子备有三个洞穴；如今先生您只有一个洞穴，还不能掉以轻心，请允许我再给先生凿两个洞穴吧！
孟尚君给冯谖准备了五十辆车，五百斤黄金，让他往西去游说粱国。冯谖对粱惠王说：齐王把孟尚君放逐到诸侯的地方，哪个诸侯先迎请孟尚君，哪个诸侯的地方必定富裕和兵强。粱惠王便把最尊贵的位置空出来，让老宰相作上将军，让使者带上一千斤黄金，一百乘马车，去聘请孟尚君。冯谖驱车先赶到，对孟尚君说：黄金一千斤算得上重礼，马车一百乘称得上是显赫的使者。齐王一定会听说的。粱国的使臣来薛地请迎了三次，孟尚君坚决地辞谢了三次，不去梁国做官。
齐王听说了此事，许多大臣都觉得恐惧。齐王便让太傅带上黄金一千斤，
华美的双驾马车一乘，一把宝剑，一封信，向孟尚君致歉说：本王糊涂昏庸，祖宗神灵不保佑，又偏听了奸臣的谗谀之辞，因此得罪了先生。本王不值得先生您的帮助，然而希望先生能看在宗庙的份上，姑且回国来统治万民吧！冯谖告诫孟尚君说：希望能让齐王拿出先王的祭器，在薛地建一座宗庙！庙建成以后，冯谖向孟尚君报告：三个洞穴已经建成，先生您可以高枕无忧了！
孟尚君后来当了几十年宰相，连小小的灾祸都没有遇到过，这都是因为冯谖为他计划的。
战国策 楚策
1. 简体版. 原文在课本89页
荆宣王问群臣曰：吾闻北方之畏昭奚恤也，果诚如何？
群臣莫对。江一对曰：虎求百兽而食之。得狐，狐曰：子无敢食我也。天帝使我长百兽。今子食我，是逆天帝命也。子以我为不信，吾为子先行，子随我后，观百兽之见我而敢不走乎！虎以为然。故遂与之行。兽见之皆走。虎不知兽畏己而走也，以为畏狐也。今王之地方五千里，带甲百万，而专属之昭奚恤。故北方之畏奚恤也，其实畏王之甲兵也，犹百兽畏虎也。
现代白话翻译
荆宣王问身边的大臣：我听说北方的敌人畏惧昭奚恤，果真有这回事吗？
大臣都不知怎么回答。江一说：老虎抓各种野兽吃，逮住一只狐狸，狐狸
说：你可不敢吃我。天帝派我来当百兽的王，你要吃了我，就是违逆天帝的命令。要是你不信，就让我走在前面，你跟在后面，看看百兽见到我是否敢不逃走！老虎觉得有道理，便跟着它走。百兽一见到它们，全都调头逃窜。老虎不知百兽是害怕自己而逃走，还以为是害怕狐狸。如今宣王您有地方上千里，带甲的兵士上百万，全都交给昭奚恤统领。所以北方的敌人看上去是畏惧昭奚恤，实际上是畏惧宣王您的身披甲胄的兵士，就象百兽害怕的是老虎一个道理。
庄子 徐无鬼 C.24.简体版.
原文在课本
102页
庄子送葬，过惠子之墓，顾谓从者曰：郢人垩慢其鼻端，若蝇翼，使匠石
斫之。匠石运斤成风，听而斫之。尽垩而鼻不伤，郢人立不失容。宋元君闻之，召匠石曰：尝试为官人为之。匠石曰：臣则尝能斫之。虽然，臣之质死久也。自夫子之死也，吾无以为质矣！吾无以言之矣。
现代白话翻译
庄子送葬，经过惠子的墓地，回过头来对跟随的人说：郢地有个人让白垩泥涂抹了他自己的鼻尖，像蚊子的翅膀那样大小，让匠石用斧子砍削掉这一小白点。匠石挥动斧子呼呼作响，漫不经心地砍削白点，鼻尖上的白泥完全除去而鼻子却一点也没有受伤，郢地的人站在那里也若无其事不失常态。宋元君知道了这件事，召见匠石说：你为我也这么试试。匠石说：我确实能够砍削掉鼻尖上的小白点。虽然如此，我可以搭配的伙伴已经死去很久了。自从惠子离开了人世，我没有可以匹敌的对手了！我没有可以与之辩论的人了！
庄子 秋水
C.17.简体版.
原文在课本
102页
庄子钓于濮水，楚王使大夫二人往先焉，曰：愿以境内累矣！庄子持竿
不顾，曰：吾闻楚有神龟，死已三千岁矣；王巾笥而藏之庙堂之上。此龟者，宁其死为留骨而贵乎？宁其生而曳尾于涂中乎？二大夫曰：宁生而曳尾涂中。庄子曰：往矣！吾将曳尾于涂中。
现代白话翻译
庄子在濮水边垂钓，楚王派遣两位大臣先行前往致意，说：楚王愿意将国内政事委托给你而劳累你了。
庄子手持钓竿头也不回地说：我听说楚国有一神龟，已经死了三千年了，楚王用竹箱装着它，用巾饰覆盖着它，珍藏在宗庙里。这只神龟，是宁愿死去为了留下骨骸而显示尊贵呢，还是活着在泥水里托着尾巴呢？两位大臣说：宁愿拖着尾巴活在泥水里。庄子说：你们走吧！我仍将拖着尾巴活在泥水里。
庄子 秋水
C.17.简体版.
原文在课本
104页
惠子相梁，庄子往见之。或谓惠子曰：庄子来，欲代子相。于是惠子
恐，搜于国中，三日三夜。庄子往见之，曰南方有鸟，其名为鸳雏，子之知乎？夫鸳雏，发于南海，而飞于北海；非梧桐不止，非练实不食，非醴泉不饮。于是鸱得腐鼠，鸳雏过之，仰而视之曰：吓！今子欲以子之梁国而吓我邪？
现代白话翻译
惠子在梁国做宰相，庄子前往看望他。有人对惠子说：庄子来梁国，是想取代你做宰相。于是惠子恐慌起来，在都城内搜寻庄子，整整三天三夜。
庄子前往看望惠子，说：南方有一种鸟，它的名字叫鸳雏，你知道吗？鸳雏从南海出发到北海，不是梧桐树它不会停息，不是竹子的果实它不会进食，不是
甘美的泉水它不会饮用。正在这时一只鹞鹰抬头看着鸳雏，发出一声怒气吓！如今你也想用你的梁国来怒叱我吗？
庄子 秋水
C.17.简体版.
原文在课本
104页
庄子与惠子游于濠梁之上。庄子曰：鲦鱼出游从容，是鱼之乐也。
惠子曰：子非鱼，安知鱼之乐？
庄子曰：子非我，安知我不知鱼之乐？
惠子曰：我非子，固不知子矣。子固非鱼也，子之不知鱼之乐全矣。
庄子曰：请循其本。子曰：汝安知鱼乐云者。即已知吾知之而问我。我知之濠上也。
现代白话翻译
庄子和惠子一道在濠水的桥上游玩。庄子说：白鲦鱼游得多么悠闲自在，这就是鱼儿的快乐。惠子说：你不是鱼，怎么知道鱼的快乐？庄子说：你不是我，怎么知道我不知道鱼儿的快乐？惠子说：我不是你，固然不知道你；你也不是鱼，你不知道鱼的快乐，也是完全可以肯定的。庄子说：还是顺着我们先前的话来说。你刚才说的你怎么知道鱼的快乐的话，就是已经知道了我知道鱼儿的快乐而问我，而我则是在濠水的桥上知道鱼儿快乐的。
左传 庄公十年 简体版.
原文在课本138页
十年春，齐师伐我，公将战，曹刿请见。其乡人曰：肉食者谋之，又何间
焉？刿曰：肉食者鄙也，未能远谋。乃入见。问何以战？公曰：衣食所安，弗敢专也，必以分人。对曰：小惠未遍，民弗从也。公曰：牺牲玉帛，弗敢加也，必以信。对曰：小信未孚，神弗福也。公曰：大小之狱，虽不能察，必以情。对曰：忠之属也。可以一战。战则请从。公与之乘，战于长勺。公将鼓之。刿曰：未可。齐人三鼓。刿曰：可矣。齐师败绩。公将驰之。刿曰：未可。下视其辙，登轼而忘之，曰：可矣。遂逐齐师。
即克，公问其故。对曰：夫战，勇气也。一鼓作气，再而衰，三而竭。彼竭我盈，故克之。夫大国难测也，惧有伏焉。吾视其辙乱，望其旗靡，故逐之。
现代白话翻译
鲁庄公十年春天，齐国的军队侵伐我国。庄公将要与齐军作战，曹刿请求进见。他的同乡人对他说：吃肉的人谋划这件事，你又参与什么呢？曹刿回答说：吃肉的人鄙陋无知。于是入宫进见。
曹刿问鲁庄公倚靠什么去打仗。庄公说：衣服食品这些人们用来生存的东西，一定分给别人。曹刿回答说：这些小恩小惠不能普遍，人民不会跟从的。庄公说：祭祀用的牲畜、美玉、丝绸，不敢擅自增加，一定用发自内心的真诚去祷告。曹刿回答说：小的信用不能获得神灵的信任，神灵是不会降福的。庄公说：大大小小的案件，虽然不能一一明察，也一定根据实情处理。曹刿回答说：这是忠信爱民的表现，可以倚靠这个跟齐国打一仗。打仗的时候请让我跟从您。
庄公和曹刿一起乘作战车，率军在长勺与齐国军队作战。庄公想要击打战鼓，曹刿说：不可以。待到齐军击打了三次战鼓，曹刿说：可以击鼓了。齐国军队大败。庄公想要追击敌人。曹刿说：不可以。曹刿观看下面齐军的车辙，登上车前横板远望，然后说：可以了。于是追击齐国军队。
胜利之后，庄公问他那样做的原因。曹刿回答说：作战，要靠勇气。第一次击鼓能振奋勇气，第二次击鼓勇气就衰退了，第三次击鼓勇气就耗尽了。齐军的勇气耗尽而我军的勇气正旺，所以能战胜他们。大国，是难以揣测的，一开始我担心齐军有埋伏，但我观察到他们的车辙乱了，见他们的旗帜倒了，所以追击他们。