《孟子》中英文版
第十编 《万章下》(6)
第六章 不可寄人篱下
萬章曰：“士之不託諸侯，何也？”
Wan Zhang said, 'What is the reason that a scholar does not accept a stated support from a prince?'
孟子曰：“不敢也。諸侯失國，而後託於諸侯，禮也；士之託於諸侯，非禮也。”
Mencius replied, 'He does not presume to do so. When a prince loses his State, and then accepts a stated support from another prince, this is in accordance with propriety. But for a scholar to accept such support from any of the princes is not in accordance with propriety.'
萬章曰：“君餽之粟，則受之乎？”
Wan Zhang said, 'If the prince send him a present of grain, for instance, does he accept it?'
曰：“受之。”
'He accepts it,' answered Mencius.
“受之何義也？”
'On what principle of righteousness does he accept it?'
曰：“君之於氓也，固周之。”
'Why, the prince ought to assist the people in their necessities.'
曰：“周之則受，賜之則不受，何也？”
Zhang pursued, 'Why is it that the scholar will thus accept the prince's help, but will not accept his pay?'
曰：“不敢也。”
The answer was, 'He does not presume to do so.'
曰：“敢問其不敢何也？”
'I venture to ask why he does not presume to do so.'
曰：“抱關擊柝者，皆有常職以食於上。無常職而賜於上者，以為不恭也。”
'Even the keepers of the gates, with their watchmen's sticks, have their regular offices for which they can take their support from the prince. He who without a regular office should receive the pay of the prince must be deemed disrespectful.'
曰：“君餽之，則受之，不識可常繼乎？”
Zhang asked, 'If the prince sends a scholar a present, he accepts it; I do not know whether this present may be constantly repeated.'
曰：“繆公之於子思也，亟問，亟餽鼎肉。子思不悅。於卒也，摽使者出諸大門之外，北面稽首再拜而不受。曰：‘今而後知君之犬馬畜伋。’蓋自是臺無餽也。悅賢不能舉，又不能養也，可謂悅賢乎？”
Mencius answered, 'There was the conduct of the duke Mu to Zi Si. He made frequent inquiries after Zi Si's health, and sent him frequent presents of cooked meat. Zi Si was displeased; and at length, having motioned to the messenger to go outside the great door, he bowed his head to the ground with his face to the north, did obeisance twice, and declined the gift, saying, "From this time forth I shall know that the prince supports me as a dog or a horse." And so from that time a servant was no more sent with the presents. When a prince professes to be pleased with a man of talents and virtue, and can neither promote him to office, nor support him in the proper way, can he be said to be pleased with him?'
曰：“敢問國君欲養君子，如何斯可謂養矣？”
Zhang said, 'I venture to ask how the sovereign of a State, when he wishes to support a superior man, must proceed, that he may be said to do so in the proper way?'
曰：“以君命將之，再拜稽首而受。其後廩人繼粟，庖人繼肉，不以君命將之。子思以為鼎肉，使己僕僕爾亟拜也，非養君子之道也。堯之於舜也，使其子九男事之，二女女焉，百官牛羊倉廩備，以養舜於畎畝之中，後舉而加諸上位。故曰：王公之尊賢者也。”
Mencius answered, 'At first, the present must be offered with the prince's commission, and the scholar, making obeisance twice with his head bowed to the ground, will receive it. But after this the storekeeper will continue to send grain, and the master of the kitchen to send meat, presenting it as if without the prince's express commission. Zi Si considered that the meat from the prince's caldron, giving him the annoyance of constantly doing obeisance, was not the way to support a superior man. There was Yao's conduct to Shun: He caused his nine sons to serve him, and gave him his two daughters in marriage; he caused the various officers, oxen and sheep, storehouses and granaries, all to be prepared to support Shun amid the channelled fields, and then he raised him to the most exalted situation. From this we have the expression, "The honouring of virtue and talents proper to a king or a duke."'
【原文】
万章曰：“士之不托1诸侯，何也？”
孟子曰：“不敢也。诸侯失国，而後托於诸侯，礼也；士之托於诸侯，非礼也。”
万章曰：“君馈之粟，则受之乎？”
曰：“受之。”
“受之，何义也？”
曰：“君之於氓2也，固周之。”
曰：“周之则受，赐之则不受：何也？”
曰：“不敢也。”
曰：“敢问其不敢何也？”
曰：“抱关击柝者，皆有常职以食於上；无常职而赐於上者，以为不恭也。”
曰：“君馈之，则受之；不识可常继乎？”
曰：“缪公之於子思也，亟问，亟馈鼎肉，子思不悦；于卒也，摽3使者出诸大门之外，北面稽首再拜而不受，曰：‘今而後，知君之犬马畜伋！’盖自是台4无馈也。悦贤不能举，又不能养也：可谓悦贤乎？”
曰：“敢问国君欲养君子，如何斯可谓养矣？”
曰：“以君命将之，再拜稽首而受；其後廪人继粟，庖人继肉，不以君命将之。子思以为鼎肉使己仆仆尔亟拜也，非养君子之道也。尧之於舜也，使其子九男事之，二女女焉，百官牛羊仓廪备：以养舜於畎亩之中，后举而加诸上位。故曰：王公之尊贤者也。”
【注释】
1.托：《礼记·檀弓下》：“久矣，予之不托于音也。”《战国策·赵策》：“自托于赵。”《楚辞·招魂》：“东方不可以託些。”《说文》：“託，寄也。”《资治通鉴》：“岂足托乎。”这里用为寄托之意。
2.氓：《诗·卫风·氓》：“氓之蚩蚩，抱布贸丝。”《管子·八观》：“氓家无积而衣服修。”《战国策·秦策》：“而不忧民氓。”《淮南子·脩务》：“以宽民氓。”《孟子·滕文公上》：“远方之人，闻君行仁政，愿受一廛而为氓。”《说文》：“氓，民也。”古代称外来的百姓为氓，这里用为百姓之意。
3.摽：（biao漂）《诗邶风柏舟》：“静言思之,寤擗有摽。”这里用为赶出去之意。
4.台：敬辞。用于称呼对方或跟对方有关的行为。《诗·大雅·行苇》：“黄耇台背，以引以翼。”《诗·鲁颂·閟宫》：“黄发台背，寿胥与试。”《左传·昭公七年》：“仆臣台。”服注：“给台下征召也。”《广雅·释诂一》：“台，侍也。”这里用为称呼之意。
【译文】
万章问：“读书人不寄托于诸侯，这是为什么呢？”
孟子说：“是不敢呀。诸侯失去了自己的国家，然后去寄托于其他诸侯，符合一定的社会行为规范；读书人寄托于诸侯，不符合社会行为规范。”
万章说：“如果国君赠送粮食给他，他可以接受吗？”
孟子说：“可以接受。”
万章说：“接受馈赠是什么行为方式呢？”
孟子说：“国君对于流动的外来百姓，也是要周济的。”
万章说：“周济则接受，赏赐则不接受，这是为什么呢？”
孟子说：“不敢呀。”
万章说：“冒昧地请问为什么不敢呢？”
孟子说：“守关打更的人都有固定职业并能从上面领取俸禄，没有固定职业而接受国君的赏赐，是一种不恭敬的行为。”
万章说：“国君赠送，就接受，不知道能经常这样吗？”
孟子说：“鲁缪公对于子思，多次派人慰问，多次赠送煮熟的肉。子思对此很不高兴。最终，把派来的使者，赶出大门之外，向北面叩头作揖而拒绝接受馈送，说：‘至今才知道君主是把我孔伋当成狗马来畜养。’就是从这时起使者不再来送东西了。很喜欢贤才但不举荐任用，又不能用养贤的方法来对待，这能说是喜欢贤才吗？”
万章说：“冒昧地请问国君想奉养君子，怎么样才算是养贤呢？”
孟子说：“用国君的名义送来礼物，按理要两次跪拜叩头然后才能接受。以后管仓库的人不断送来粮食，管厨房的人不断送来肉食，都不是用国君的名义。子思认为为了几块煮熟的肉食使自己辛苦地多次跪拜，这不是供养君子的办法。尧对于舜，使自己的九个儿子侍奉舜，又把两个女儿嫁给舜，百官、牛羊、仓库等都齐备了，使舜在田野中接受供养，然后才提升他担任很高的职位，所以说，王公之尊贤者是这样的。”
【解说】
说了半天，万章的中心思想乃是想“寄人篱下”，因为“寄人篱下”可以使生活质量提高一些，也就是说，可以舒服一些。因为读书很苦，又不能赚钱养家活口，孔子读书、教书，不是过得很苦吗？那么这种“寄人篱下”的行为方式对不对呢？孟子认为很不对，不符合社会行为规范。人之读书，是在青少年时期，这时有父母供养，就应该刻苦钻研，如果成年了，还没有读出名堂来，就该去打工，“抱关击柝”，以此所得的报酬来养家活口，然后再深入钻研。如果动不动就想要国家来供养，就将会养成懒惰的习性。如果想要“寄人篱下”，托庇于诸侯而锦衣玉食，肯定也是不对的。读书人只有刻苦钻研读出名堂来，有了自己的见解和立场，而且符合统治者的要求，才可以接受国家的供养。
孟子所谓的“士托于诸侯，非礼也。”也就是这个意思。因此，托庇于诸侯，“寄人篱下”，是不可以的。如果一开始就被国家供养，或是“寄人篱下”，那么学成以后，就必须为这个国家，或为这个人服务，因为有知遇之恩，有提拔之恩，不回报是不行的。而这个诸侯若是个暴君，其所作所为与你的所学不一样，与你的理想、抱负不一样，你还要为他服务吗？如果要为他服务，也就丧失了自己的人格。所以，不托庇于诸侯，不“寄人篱下”，自己自立地完成学业，才是最佳行为方式！ |
