《孟子》中英文版
第十编 《万章下》(1)
《萬章下 - Wan Zhang II》 （共九章）
万章下
本篇内容涉及圣人风范、古代礼制、交朋结友、立身处世和大臣的权力、职责等。全篇原文共9章。
第一章 圣人风范论
孟子曰：“伯夷，目不視惡色，耳不聽惡聲。非其君不事，非其民不使。治則進，亂則退。橫政之所出，橫民之所止，不忍居也。思與鄉人處，如以朝衣朝冠坐於塗炭也。當紂之時，居北海之濱，以待天下之清也。故聞伯夷之風者，頑夫廉，懦夫有立志。
Mencius said, 'Bo Yi would not allow his eyes to look on a bad sight, nor his ears to listen to a bad sound. He would not serve a prince whom he did not approve, nor command a people whom he did not esteem. In a time of good government he took office, and on the occurrence of confusion he retired. He could not bear to dwell either in a court from which a lawless government emanated, or among lawless people. He considered his being in the same place with a villager, as if he were to sit amid mud and coals with his court robes and court cap. In the time of Zhou he dwelt on the shores of the North sea, waiting the purification of the kingdom. Therefore when men now hear the character of Bo Yi, the corrupt become pure, and the weak acquire determination.
“伊尹曰：‘何事非君？何使非民？’治亦進，亂亦進。曰：‘天之生斯民也，使先知覺後知，使先覺覺後覺。予，天民之先覺者也；予將以此道覺此民也。’思天下之民匹夫匹婦有不與被堯舜之澤者，若己推而內之溝中，其自任以天下之重也。
'Yi Yin said, "Whom may I not serve? My serving him makes him my sovereign. What people may I not command? My commanding them makes them my people." In a time of good government he took office, and when confusion prevailed, he also took office. He said, "Heaven's plan in the production of mankind is this: that they who are first informed should instruct those who are later in being informed, and they who first apprehend principles should instruct those who are slower in doing so. I am the one of Heaven's people who has first apprehended; I will take these principles and instruct the people in them." He thought that among all the people of the kingdom, even the common men and women, if there were any who did not share in the enjoyment of such benefits as Yao and Shun conferred, it was as if he himself pushed them into a ditch - for he took upon himself the heavy charge of the kingdom.
“柳下惠，不羞汙君，不辭小官。進不隱賢，必以其道。遺佚而不怨，阨窮而不憫。與鄉人處，由由然不忍去也。‘爾為爾，我為我，雖袒裼裸裎於我側，爾焉能浼我哉？’故聞柳下惠之風者，鄙夫寬，薄夫敦。
'Hui of Liu Xia was not ashamed to serve an impure prince, nor did he think it low to be an inferior officer. When advanced to employment, he did not conceal his virtue, but made it a point to carry out his principles. When dismissed and left without office, he did not murmur. When straitened by poverty, he did not grieve. When thrown into the company of village people, he was quite at ease and could not bear to leave them. He had a saying, "You are you, and I am I. Although you stand by my side with breast and arms bare, or with your body naked, how can you defile me?" Therefore when men now hear the character of Hui of Liu Xia, the mean become generous, and the niggardly become liberal.
“孔子之去齊，接淅而行；去魯，曰：‘遲遲吾行也。’去父母國之道也。可以速而速，可以久而久，可以處而處，可以仕而仕，孔子也。”
'When Confucius was leaving Qi, he strained off with his hand the water in which his rice was being rinsed, took the rice, and went away. When he left Lu, he said, "I will set out by-and-by" - it was right he should leave the country of his parents in this way. When it was proper to go away quickly, he did so; when it was proper to delay, he did so; when it was proper to keep in retirement, he did so; when it was proper to go into office, he did so - this was Confucius.'
孟子曰：“伯夷，聖之清者也；伊尹，聖之任者也；柳下惠，聖之和者也；孔子，聖之時者也。孔子之謂集大成。集大成也者，金聲而玉振之也。金聲也者，始條理也；玉振之也者，終條理也。始條理者，智之事也；終條理者，聖之事也。智，譬則巧也；聖，譬則力也。由射於百步之外也，其至，爾力也；其中，非爾力也。”
Mencius said,'Bo Yi among the sages was the pure one; Yi Yin was the one most inclined to take office; Hui of Liu Xia was the accommodating one; and Confucius was the timeous one. In Confucius we have what is called a complete concert. A complete concert is when the large bell proclaims the commencement of the music, and the ringing stone proclaims its close. The metal sound commences the blended harmony of all the instruments, and the winding up with the stone terminates that blended harmony. The commencing that harmony is the work of wisdom. The terminating it is the work of sageness. As a comparison for wisdom, we may liken it to skill, and as a comparison for sageness, we may liken it to strength - as in the case of shooting at a mark a hundred paces distant. That you reach it is owing to your strength, but that you hit the mark is not owing to your strength.'
【原文】
孟子曰：“伯夷，目不视恶色，耳不听恶声。非其君，不事；非其民，不使。治则进，乱则退。横①政之所出，横民之所止，不忍居也。思与乡人处，如以朝衣朝冠坐于涂炭也。当纣之时，居北海之滨，以待天下之清也。故闻伯夷之风者，顽②夫廉，懦夫有立志。“
伊尹曰：‘何事非君？何使非民？’治亦进，乱亦进，曰：‘天之生斯民也，使先知觉后知，使先觉觉后觉。予，天民之先觉者也。予将以此道觉此民也。’思天下之民匹夫匹妇有不与被尧舜之泽者，若己推而内之沟中——其自任以天下之重也。
“柳下惠不羞污君，不辞小官。进不隐贤，必以其道。遗佚（3）而不怨，厄穷而不悯。与乡人处，由由然不忍去也。‘尔为尔，我为我，虽袒裼裸裎④于我侧，尔焉能浼⑤我哉？’故闻柳下惠之风者，鄙夫（6）宽，薄夫（7）敦。
“孔子之去齐，接淅（8）而行；去鲁，曰：‘迟迟吾行也，去父母国之道也！’可以速而（9）速，可以久而久，可以处而处，可以仕而仕，孔子也。”
孟子曰：“伯夷，圣之清者也；伊尹，圣之任者也；柳下惠，圣之和者也；孔子，圣之时者也。孔子之谓集大成。集大成也者，金声而玉振之（10）也。金声也者，始条理也；玉振之也者，终条理也。始条理者，智之事也；终条理者，圣之事也。智，譬则巧也；圣，譬力也。由（11）射于百步之外也，其至，尔力也；其中，菲尔力也。”
【注释】
①横：暴。
②顽：贪婪。
③遗佚：不被重用。
④袒揭（XT）裸裎：四个字意思相近，同义复用，都是赤身露体的意思。
⑤浼：污染。
（6）鄙夫：心胸狭窄的人。
（7）薄夫：刻薄的人。
（8）接淅：淘米。
（9）而：则。以下几句同。
（10）金声：指钋（b6）钟发出的声音。玉振：指玉磐收束的余韵。古代奏乐，先以钋钟起音，结束以玉磐收尾。
（11）由：通“犹”。
【译文】
孟子说：“伯夷，眼睛不看丑陋的事物，耳朵不听邪恶的声音。不是他理想的君主，不侍奉；不是他理想的百姓，不使唤。天下太平就出来做官，天下混乱就隐退不出。施行暴政的国家，住有暴民的地方，他都不愿意居住。他认为和没有教养的乡下人相处，就像穿戴着上朝的礼服礼帽却坐在泥途或炭灰上一样。当殷纣王暴虐统治的时候，他隐居在渤海边，等待着天下太平。所以，听到过伯夷风范的人，贪得无厌的会变得廉洁，懦弱的会变得意志坚定。“
伊尹说：‘哪个君主不可以侍奉？哪个百姓不可以使唤？’所以，他是天下太平做官，天下混乱也做官。他说；‘上天生育这些百姓，就是要让先知的人来开导后知的人，先觉的人来开导后觉的人。我就是这些人中先知先觉的人，我要开导这些后知后觉的人．’他认为天下的百姓中，只要有一个普通男子或普通妇女没有承受到尧舜的恩泽，就好像是他自己把别人推进山沟之中去了一样－－这就是他以挑起天下的重担为己任的态度。
“柳下惠不以侍奉坏君主为耻辱，也不因官小而不做。做官不隐藏自己的才能，坚持按自己的原则办事。不被重用不怨恨，穷困也不忧愁。与没有教养的乡下人相处，也照样很自在地不忍离去。他说：‘你是你，我是我，你就是赤身裸体在我旁边，对我又有什么污染呢？’所以，听到过柳下惠风范的人，心胸狭窄的会变得宽阔起来，刻薄的会变得厚道起来。
“孔子离开齐国的时候，不等把米淘完就走；离开鲁国时却说：‘我们慢慢走吧，这是离开父母之邦的路啊！’应该快就快，应该慢就慢；应该隐居就隐居，应该做官就做官。这就是孔子。”
孟子说：“伯夷是圣人里面最清高的；伊尹是圣人里面最负责任的；柳下惠是圣人里面最随和的；孔子是圣人里面最识时务的．孔子可以称为集大成者。集大成的意思，就好比乐队演奏，以钋钟声开始起音，以玉磐声结束收尾。钋钟声起音是为了有条有理地开始，玉磐声收尾是为了有条有理地结束。有条有理地开始是智方面的事，有条育理地结束是圣方面的事。智好比是技巧，圣好比是力量。犹如在百步以外射箭，箭能射拢靶子，是靠你的力量；射中了，却是靠技巧而不是靠力量。”
【读解】
孟子在这里罗列的，是四种圣人的典型：伯夷清高，伊尹具有强烈的责任感和使命感，柳下惠随遇而安，孔子识时务。比较而言，孟子认为前三者都还只具有某一方面的突出特点，而孔子则是集大成者，金声而玉振，具有“智”与“圣”相结合的包容性。
显然，孟子给了孔子以最高赞誉。
以我们今天的眼光来看，伯夷过于清高，清高得来有点不食人间烟火，所以他最后要与叔齐一道“不食周粟”，饿死于首阳山．但是，所谓“饿死事小，失节事大”的观念也就由此生成，对后世产生了深远的影响。或许也正是由此观念出发，伯夷才被推崇为“圣人”之一。伊尹“其自任以天下之重”，具有强烈的社会责任感和使命感，是我们曾经说过，“把历史扛在肩头”的人。其实。他的这种精神，正是曾子所谓“士不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远平？”（《论语·泰伯》）所以，伊尹是非常符合儒教精神的“圣人之一，历来也的确成为儒家所津津乐道的古代圣贤人物。但他的这种精神，在进入所谓“现代主义”或“后现代主义”时期后，已被视为过于沉重，过于执着的“古典意识”，与“轻轻松松过一生”的现代生活观念有格格不入，或者说，已不那么合时宜了。柳下惠一方面是随遇而安，另一方面却是坚持原则，我行我素。随遇而安体现在他不至于侍奉坏的君主，不羞于做低贱的小官，不被重用不抱怨，穷困不忧愁。这几句话说来容易，做起来可就太困难了，尤其是后面两句，的确人有圣贤级的水平。所以，传说柳下惠能够做到“坐怀不乱”，具有超人的克制力，圣人的风范。最后说到孔圣人。事实上，到后世，尤其是到我们今天仍然家喻户晓为圣人的，四人之中，也就是孔圣人了。孟子在这里并没有展开对孔子的全面论述，而只是抓住他应该怎样就怎样的这一特点，来说明他是“圣之时者”，圣人中识时务的人。所谓“识时务者为俊杰”。孟子所强调的，是孔子通权达变，具有包容性的特点，所以才有“孔子之谓集大成”的说法。而且，由“集大成”的分折，又过渡到对于“智”与“圣”相结合的论述，而孔子正是这样一个“智”“圣”合一的典型。说穿了，也就是“德才兼备”的最高典范。这样一说，圣人也就与我们有接近的地方了，我们今天不也仍然强调“德才兼备”吗？当然，我们不可能要求人人都成为圣人，但是，虽不能至，心向往之，作为精神方面的追求总还是可以的吧。 |
