Mencius four translations, Mencius three original texts and translations

Mencius said, "Is he who makes bows and arrows less unloving than those who make armor?" The man who makes the bow and arrow fears that the bow and arrow will not hurt anyone, and the man who makes the armor lest the armor be broken.

The same goes for shamans who specialize in blessings and carpenters who specialize in making coffins. Therefore, it is necessary to be cautious about what skills to engage in. Confucius said:

An inner, inner and dear relationship with others can become beautiful. How can we gain knowledge if choice and selection do not stop at mutual affection with others? This benevolence is the most honorable title of God, and it is the emotion of people who are content to obey.

It is unwise not to practice charity without any hindrance. If you are not loving and unwise, if you do not follow the norms of social behavior and do not choose the best way of behavior, you can only be served. To be enslaved and ashamed to be served, is as a bow-maker is ashamed to make a bow, and an arrow-maker is ashamed to make an arrow.

If there is a sense of shame, it is better to act in charity, and in acting in kindness is like archery: the archer first straightens his posture and then shoots, and then he releases it without hitting it, and he does not complain about the person who has outdone him, but he just comes back and blames himself. ”

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In my daily work, I should insist on learning *** theory as a guide to make better results.

The original Wu text and translation of the three rules of Mencius are as follows:"Mencius" three Spring and Autumn Mencius (1) Fish I want to fish, I want to fish; Bear's paws, as well as I want. You can't have both, and you can't have both, and those who give up the fish and take the bear's paw are also.

Life, also what I want; Righteousness is also what I want. You can't have both, and those who sacrifice their lives to take righteousness are also.

Life is also what I want, and what I want is more than the living, so I don't want to get it; Death is also evil to me, and evil is worse than the dead, so I have no way to get rid of it. If a man is made to do more than to live, then why should he not use him who can live? If there is no worse thing for a man than for the dead, why not do anything that can be done to cure the sick?

From what is, there is no need to be born, and from what is, there can be troubles and there are not actions.

Therefore they desire more than the living, and evil more than the dead. Not only the sage has a heart, everyone has it, and the sage can not lose his ears. A spoonful of food, a bean soup, if you get it, you will live, and if you get it, you will die.

Huer and with it, the doer of the way is receiving; With it, the beggars disdain. Wan Zhong does not defend etiquette and righteousness, and Wan Zhong is not a matter of what is it for me!

For the beauty of the palace, the dedication of wives and concubines, and the poor who know me and? The township is not subject to the death of the body, and now it is the beauty of the palace; The township is not subject to death, but now it is the worship of wives and concubines; The country is not subject to death, but now it is for the poor who know that I am doing it; Yes or no? This is a loss of heart.

Notes: (1) Debo: obtained at the same time.

2) Goude: Obtain. (3) Suffering:

Woe, disaster. (4) Pi: through "avoid", dodge.

5) If: If, if. (6) Not for:

Brother Duan Liang was reluctant to do this. (7) Don't mourn: don't throw it away.

8) Ke: Kick with your feet. (9) Hoga:

What's in it for good. (10) Serve: to serve.

The author uses the choice between the fish and the bear's paw as a metaphor for the choice between life and righteousness, and then expounds the view that everyone has a "true heart", and no matter what the circumstances, people should maintain their "original heart", even if they are at the moment of life and death, they must withstand all kinds of tests.

Original text: The time is not as good as the location, and the location is not as good as the people. The city of three miles, the Guo of seven miles, the ring and attack it without victory.

If the husband attacks it, there will be those who have the right time, but the one who does not win is not as good as the location. The city is not high, the pool is not deep, the military revolution is not strong, and the rice millet (sù) is not much. Therefore, it is said that the people of the domain are not sealed.

The boundary of the frontier, the country is not the danger of mountains and streams, and the world is not the benefit of the military revolution. Those who have attained the Tao have much help, and those who have lost the Tao have little help. Widows are helpless, relatives are on the side.

If you help more, the world will follow it. With the world's obedience, attack the relatives of the side, so the gentleman has a careless model battle, the battle will be won.

Translation: Weather that is conducive to combat is not as good as a geographical environment that is conducive to combat: A geographical environment that is conducive to combat is not as good as the popular desire and internal unity of the people in combat.

For example, an inner city with a radius of three miles, and an outer city with a radius of seven miles, surrounded on all sides to attack it, but it could not be won. Attacking a city by encircling it on all sides must have been made possible by means of a tolerant weather and season that are conducive to combat, but it cannot be won, because the weather and season that are conducive to combat are not as good as the geographical environment that is conducive to combat. The city wall is not low, the moat is not deep, the equipment is not poor, and the food supply is not insufficient, but (the defenders) abandon the city and flee, because the geographical environment conducive to the battle is not as good as the popular desire and internal unity in the battle.

Therefore, restricting the common people cannot rely only on the boundaries of the demarcated territory, consolidating national defense cannot rely on the dangers of mountains and rivers, and deterring the world cannot rely on the strength of force. A monarch who practices "benevolent government" will have more people who will help him, and a monarch who will not practice "benevolent government" will have fewer people who will support and help him. The number of people who helped him was extremely small, and his own relatives would betray him:

The number of people who helped him was so great that all the people of the world would submit to him. On the condition that all the people in the world submit to him, he went to attack the ruler of the widow and the Qing who was opposed even by his own relatives, so the monarch (who practiced "benevolent government") would be victorious if he did not fight.

The original text of the four sayings of Mencius:

1) Mencius said: "Everyone has a heart of intolerance. The first king had the heart of not tolerating people, and Si had the government of not tolerating people.

With the heart of intolerable people, the government of intolerable people, the world can be ruled in the palm of your hand. Therefore, it is said that everyone has a heart that cannot bear others. If you can fill it, it is enough to protect the four seas; You can't rush it, it's not enough to help your parents.

2) Mencius said: "Aren't Yaren benevolent to Hanren? The arrow person is afraid not to hurt people, and the letter person is afraid to hurt people...Those who do not win, do not complain about themselves, but seek all that is enough. ”

3) Mencius said: "If you ask for it, you will get it, and if you give it up, you will lose it, and you will seek to be beneficial to you, and you will be in me." There is a way to ask for it, and there is a life to get it, but it is to seek those who are not beneficial to it, and to seek those who are outside. ”

4) Mencius said, "All things are prepared for me." Reflexive and sincere, happy and happy. Forgiveness and forgiveness, seeking kindness is not approachable. ”

Mencius's four translations:

Everyone has compassion for others. Because the first king was sympathetic to the feelings of others, he had the politics of compassion and compassion for the people. With compassion for others, and with the practice of compassion and compassion for the people, governing the world will be as easy as running things in the palm of your hand.

The reason why everyone has a feeling of compassion for others is that if someone suddenly sees a child falling into a well today, he will inevitably feel shocked and sympathetic. This is not because he wants to get in touch with the child's parents, not because he wants to gain a reputation among his neighbors and friends, or because he is disgusted with the child's crying. From this point of view, without compassion, it is simply not human; Without shame, it's simply not human; Without humility, you are simply not human; If you don't have a heart for right and wrong, you're simply not human.

Compassion is the origin of benevolence; Shame is the beginning of righteousness; Humility is the beginning of courtesy; Right and wrong are the beginning of the mind. People have these four origins, just as they have limbs. Those who have these four origins and think that they cannot do it are those who give up on themselves. Those who think that his monarch can't pick up the source are the ones who abandon the monarch.

Whoever has these four origins knows to enlarge and enrich them, just as a fire has just begun to burn and a spring has just begun to flow. If you can expand them, it will be enough to stabilize the world, but if you can't expand them, it will be a problem to support your parents.