文言文	现代汉语	English
太史公曰：余读孟子书，至梁惠王问 “何以利吾国”，未尝不废书而叹也。	白话文：太史公说：我读《孟子》中的文章，每当读到梁惠王问 “怎样才能有利于我的国家” 的时候，没有一次不是中途放下书感叹。	The Grand Historian comments: When I read Mencius and come to the words, "King Hui of Liang asked Mencius, How shall I profit my state?" I lay the book aside and sigh.
曰：嗟乎，利诚乱之始也！	白话文：说：唉，利这个东西可真是一切乱子的根源！	Alas! I say, how true it is that profit is the root of all evil.
夫子罕言利者，常防其原也。	白话文：孔子之所以很少谈利，大概就是想从根本上堵塞这种产生乱子的根源吧。	The master seldom spoke of profit, always trying to check it at the source.
故曰 “放于利而行，多怨”。	白话文：《论语》上说：“假如一切事情都要考虑是否对自己有利，那就肯定会招得许多人怨恨他。”	Thus Mencius said, "Going all out for profit often leads to dissatisfaction."
自天子至于庶人，好利之弊何以异哉！	白话文：可是事实上，上从天子下到一般的黎民百姓，好利的弊病又有什么不同呢？	The evil consequences of seeking profit are the same for a common citizen or an emperor.
孟轲，驺人也。	白话文：孟轲是鲁国邹县人。	Meng Ke, a native of Zou.
受业子思之门人。	白话文：曾经跟着子思的弟子求过学。	was taught by a disciple of Zi Si.
道既通，游事齐宣王，宣王不能用。	白话文：当他学通了儒家之道后，先是去游说齐宣王，齐宣王没有采纳他的主张。	After he had mastered the Way he offered his services to King Xuan of Qi, but King Xuan could not use him.
适梁，梁惠王不果所言，则见以为迂远而阔于事情。	白话文：于是他又到了梁国，梁惠王也不爱听他那一套理论，认为他的思想大而无当，于事无补。	He went to Liang, but King Hui of Liang did not carry out his teachings, regarding Mencius as an impractical pedant.
当是之时，秦用商君，富国强兵；	白话文：那个时候，秦国任用商鞅实行变法，搞得国富兵强；	This was the time when Qin was employing Lord Shang to enrich the state and strengthen the army.
楚、魏用吴起，战胜弱敌；	白话文：楚国和魏国也先后任用过吴起，打败了敌人，削弱了对手；	Chu and Wei (403B.C.-225B.C.) were employing Wu Qi to defeat their weaker enemies.
齐威王、宣王用孙子、田忌之徒，而诸侯东面朝齐。	白话文：齐威王和齐宣王任用了孙膑、田忌等人，也打得各国诸侯都来服从齐国。	King Wei and King Xuan of Qi were employing men like Sun Bin and Tian Ji, while all the other states turned east to pay homage to Qi.
天下方务于合从连衡，以攻伐为贤，而孟轲乃述唐、虞、三代之德，是以所如者不合。	白话文：当时整个天下都正热衷于大搞合纵或连横，谁会打仗谁就是最有本领的人，而孟轲却在那里大谈唐尧、虞舜以及夏、商、周三代的德政，因此他走到哪儿也没人要。	The whole realm was divided into alliances with or against Qin and fighting was held in high regard. Mencius, who spoke of the virtues of Yao and Shun and the Three Dynasties, could not get on with these rulers.
退而与万章之徒序《诗》、《书》，述仲尼之意，作《孟子》七篇。	白话文：最后无法只好回到家里和他的学生万章等人一道研究《诗经》和《尚书》，他们为了阐发孔子的思想，写出了《孟子》一书共七篇。	So he retired with Wan Zhang and some other disciples to expound the Book of Songs and Book of Documents and transmit the teachings of Confucius. His own writings filled seven books.
其后有驺子之属。	白话文：后来出现了驺子他们。	After him were the philosophers Zouzi's.
齐有三驺子。	白话文：齐国一共有三个驺子。	The state of Qi had three scholars surnamed Zou.
其前驺忌，以鼓琴干威王，因及国政，封为成侯而受相印，先孟子。	白话文：最早的叫驺忌，他曾经以弹琴为口实求见过齐威王，从弹琴的道理向齐宣王讲了治理国家的诀窍，结果被封为成侯，做了宰相，他的时代在孟子之前。	The first, Zou Ji, so impressed King Wei by his performance on the lyre that he was set in charge of affairs of state, enfeoffed as Marquis Cheng and given the seal of prime minister. He lived before Mencius.
其次驺衍，后孟子。	白话文：其次的一个叫驺衍，时代在孟子之后。	The second, Zou Yan, came after Mencius.
驺衍睹有国者益淫侈，不能尚德，若《大雅》整之于身，施及黎庶矣。	白话文：他看到当时的统治者都越来越荒淫奢侈，不再崇尚德治，不再像《大雅思齐》所说的那样先自己做好榜样，而后推广到家庭，再扩大到整个黎民百姓了。	Zou Yan saw that the rulers were becoming increasingly dissolute and extravagant, unable to first rectify themselves and then spread their virtue among the common people, as was taught in the ancient odes.
乃深观阴阳消息而作怪迂之变，《终始》、《大圣》之篇十余万言。	白话文：所以他就从注意观察阴阳的消长变化入手，而提出了一种非常怪诞的学说，他撰写了《终始》、《大圣》等文章共有十多万字。	Thereupon he delved deep into the interplay of the yin and yang and wrote more than a hundred thousand words about their strange, transmutations, summarizing the ideas of the great sages.
其语闳大不经，必先验小物，推而大之，至于无垠。	白话文：他的理论都是宏大而不着边际的，他常常在一些小的事物上做实验，然后把它推而广之，一直推到无限大。	Using wild and magniloquent language, he went on from a study of some minor object to extend his deductions to infinity.
先序今以上至黄帝，学者所共术，大并世盛衰，因载其机祥度制，推而远之，至天地未生，窈冥不可考而原也。	白话文：他的文章一般都从眼前说起，向上追溯到黄帝时期，利用各个时期的学者们所共同讲述过的东西，随着各个朝代的兴衰，加进去一些有关吉凶祸福的判断，按照这种方法，他可以一直推衍到开天辟地以前，给人们讲说了许多渺茫的根本无法考察的东西。	Going back from modern times to the Yellow Emperor and the common origin of all teachings, he covered the rise and fall of different ages, the good and bad omens, and the various institutions, tracing these to the remote past before Earth and Heaven were created, and to the mysterious and unknown origin of things.
先列中国名山大川，通谷禽兽，水土所殖，物类所珍，因而推之，及海外人之所不能睹。	他记载了中国境内的名山、大川、飞禽、走兽，凡是水中地上所长的各种奇珍异物，无所不有，并又就此推而广之地讲到了谁也没有看见过的海外世界。	He began by tabulating the famous mountains, mighty rivers and valleys of China, its birds and beasts, products of water and land and precious objects, going on from these to things hidden from men's eyes beyond the Four Seas.
称引天地剖判以来，五德转移，治各有宜，而符应若兹。	他说从开天辟地以来，各朝各代都是按着金木水火土五种德性的推移变化而发展下来的，不同的时代只有按着与它相应的那种德性来治理国家才能治好，而天上和人间又有一种预示征兆、互相感应的关系。	He claimed that since the separation of Heaven and Earth all things must change according to the specific laws of the Five Elements and show definite manifestations.
以为儒者所谓中国者，于天下乃八十一分居其一分耳。	他认为儒家所说的中国，只不过是天下八十一分之一的地方。	He maintained that what Confucians called the "Central States" were only one of eighty-one regions of the world.
中国名曰赤县神州。	中国名叫赤县神州。	The Middle Kingdom, known as the Red Divine Land.
赤县神州内自有九州，禹之序九州是也，不得为州数。	赤县神州里面又有九州，这就是大禹所划分的九州，但这不能算是真正的“州”的数目。	comprised the nine "continents" of which Great Yu spoke, but these were not real continents.
中国外如赤县神州者九，乃所谓九州也。	中国之外，像赤县神州这样的区域还有九个，这才是所谓的九州。	Outside the Middle Kingdom there were nine regions as large as the Red Divine Land, and these were the true Nine Continents.
于是，有裨海环之，人民禽兽莫能相通者，如一区中者，乃为一州。	每个这样的州外面，都有“裨海”环绕着，彼此之间，人与禽兽都无法相通，就像一个独立的区域，这才算是一个州。	These were each surrounded by "small seas" separating the people and beasts on one from those on others and formed one region which made up one continent.
如此者九，乃有大瀛海环其外，天地之际焉。	像这样的州一共有九个，它们的外面又有“大瀛海”环绕着，那就是天与地的交界之处了。	There were nine such continents, surrounded by a "great ocean" at the boundary of Earth and Heaven.
其术皆此类也，然要其归，必止乎仁义节俭，君臣上下六亲之施。	驺衍的学说大都是这一类内容，但是他学说的最终目的，还是要归结到仁义节俭，以及君臣、上下、六亲之间伦理关系的实施上。	Zou Yan's theories were all of this sort. Yet these were the premises for his conclusions about humanity, justice, frugality and the relationships between ruler and ruled, high and low, and kinsmen.
始也，滥耳。	只不过他开头讲得太浮夸罢了。
王公大人初见其术，惧然顾化，其后不能行之。	王公大臣们刚开始接触他的学说时，都感到惊奇而受到感化，可是后来却没法真正实行。	Princes and nobles were impressed and influenced by their first acquaintance with his teachings, but they could never put them into practice.
是以驺子重于齐。	驺衍曾受到过齐国的重视。	Zou Yan was highly regarded in Qi.
适梁，惠王郊迎，执宾主之礼。	后来他去梁国时，梁惠王还曾亲自到郊外去欢迎，把他当作贵宾接待。	When he went to Liang, King Hui welcomed him outside the city and treated him as an honoured guest.
适赵，平原君侧行撇席。	后来他又去过赵国，平原君给他侧着身子引路，还曾用袖子给他掸坐席。	In Zhao, Lord Pingyuan walked beside him and dusted the mat for him.
如燕，昭王拥彗先驱，请列弟子之座而受业，筑碣石宫，身亲往师之。	当他到了燕国的时候，燕昭王为他抱着扫帚在前引路，还请求做他的学生跟他学习，并特意建造了一座碣石宫，亲自到那里去跟他受业。	In Yan, King Zhao swept the path before him, asked to be allowed to sit with his students to study under him, and built Jieshi Palace so that he himself might learn from him there.
作《主运》。	也就是在那里，驺衍写出了他的《主运》篇。	So Zou Yan wrote The Sovereign's Way.
其游诸侯见尊礼如此，岂与仲尼菜色陈、蔡、孟轲困于齐、梁同乎哉！	驺衍周游各国时受到这样的尊宠，这和孔子当初被围困在陈、蔡之间饿得面如菜色，以及孟子在齐国、梁国所受的冷遇，又怎能同日而语呢？	Every state he visited received him with honour. How different from the case of Confucius, who underwent hunger in Chen and Cai, or of Mencius who was hard put to it in Qi and Liang!
故武王以仁义伐纣而王，伯夷饿不食周粟；	所以周武王尽管是靠着仁义打败了殷纣称王的，但也还是有伯夷宁肯饿死也不愿吃周朝的粮食；	When, for the sake of humanity and justice, Wu attacked the king of Yin and became king himself, Bo Yi refused to eat the grain of Zou.
卫灵公问阵，而孔子不答；	卫灵公就是向孔子询问了一下如何布阵的问题，孔子居然竟避而不答；	When Duke Ling of Wei asked about battle formations, Confucius refused to answer.
梁惠王谋欲攻赵，孟轲称大王去邠。	梁惠王与孟子商量准备攻打赵国，而孟子却故意给梁惠王讲了一个当年太王为躲避夷狄而自动离邠南迁的故事。	When King Hui of Liang planned to attack Zhao, Mencius told him how King Wen had left the district of Bin.
此岂有意阿世俗苟合而已哉！	这些人哪里有一点阿谀逢迎、希求苟合的样子呢？	These men certainly never tried to follow the fashion or compromise with it.
持方柄欲内圜凿，其能人乎？	这就像是拿着一个方榫往圆槽里插，那怎么会插得进去呢？	How can you fit a square peg into a round hole?
或曰，伊尹负鼎而勉汤以王，百里奚饭牛车下而缪公用霸，作先合，然后引之大道。	也有人说：伊尹曾背着饭锅去求见汤，结果辅佐汤统一了天下；百里奚也曾以在车下喂牛的办法接近了秦穆公，后来帮着秦穆公成就了霸业，都是先设法接近，而后再慢慢地引导国君走上正道。	Some point out, however, that Yi Yin served Tang as a cook before making him a king, and Baili Xi grazed his oxen in front of Duke Mu's chariot before serving him and making him a conqueror; for they had to meet the ruler first before leading him to the right path.
驺衍其言虽不轨，傥亦有牛鼎之意乎？	驺衍学说的这种不合常轨，也许就是伊尹负鼎、百里饭牛的那种意思吧？	Although Zou Yan's teachings were unorthodox, he may have had the same idea as these men.
自驺衍与齐之稷下先生，如淳于髡、慎到、环渊、接子、田骈、驺奭之徒，各著书言治乱之事，以干世主，岂可胜道哉！	自从驺衍和齐国稷下的淳于髡、慎到、环渊、接子、田骈、驺奭等人著书立说，探讨治乱兴亡，以此求得国君的赏识以来，这样的人就越来越多，没法说了。	After Zou Yan came the scholars of the Ji Xia Academy in Qi, men like Chunyu Kun, Shen Dao, Huan Yuan, Jie Zi, Tian Pian and Zou shi, who wrote about government to advise the princes of their time. They are too many to enumerate here.
淳于髡，齐人也。博闻强记，学无所主。	淳于髡是齐国人，见识多记性好，做学问不专注于一家。	Chunyu Kun, a native of Qi, had wide knowledge and a retentive memory and belonged to no particular school of thought.
其谏说，慕晏婴之为人也，然而承意观色为务。	爱给国君提意见，仰慕并且努力学习晏婴的做事和为人，所不同的是，他特别注意察言观色，寻找适当的时机。	In offering advice he took Yan Ying as his model, but paid careful attention to the ruler's reactions.
客有见髡于梁惠王，惠王屏左右，独坐而再见之，终无言也。	有人把他引见给了梁惠王，梁惠王支开了身边的人，单独地两次接见了他。结果他都一言未发。	Once someone introduced him to King Hui of Liang, who twice dismissed everyone else to receive him in private, but not a word did Chunyu Kun say.
惠王怪之，以让客曰：“子之称淳于先生，管、晏不及，及见寡人，寡人未有得也。岂寡人不足为言邪？何故哉？”	梁惠王很奇怪，就责备当初引见的那个人说：“你曾向我称赞淳于髡，说连管仲、晏婴都比不上他，可是淳于髡见过了我，我却一无所获。难道是我不配和他说话吗？他为什么见了我一言不发呢？”	The astonished king told the man who had introduced him, "You recommended Master Chunyu as superior even to Guan Zhong and Yan Ying, but I have learned nothing from him. Am I unworthy of his advice? Or what is the reason?"
客以谓髡。髡曰：“固也。吾前见王，王志在驱逐；后复见王，王志在音声：吾是以默然。”	这个人回去把梁惠王的话转告给了淳于髡。淳于髡说：“我的确没说话。那是因为我第一次见到你们大王时，他正想着骑马奔跑；第二次我见到他时，他正想着美妙的旋律，所以我只好不说话了。”	When this was repeated to Chunyu Kun, he said, "True. The first time I saw the king his thoughts were on charioteering. The second time his thoughts were on music. So I kept quiet."
客具以报王，王大骇，曰：“嗟乎，淳于先生诚圣人也！前淳于先生之来，人有献善马者，寡人未及视，会先生至。后先生之来，人有献讴者，未及试，亦会先生来。寡人虽屏人，然私心在彼，有之。”	这个人回去又把淳于髡的话报告了梁惠王。梁惠王一听大吃一惊，说：“啊呀！淳于先生可真是个圣人啊！头一次他来见我之前，有人送给我一匹好马，我还没有来得及去看，正好这时淳于髡来了；第二次淳于髡来之前，又正好有人献我一名歌女，我还没有来得及去试听，也刚好这时淳于髡来了；那时我虽打发开了身边的人，但我心里的确还是在想着别的事，这是实情。”	As soon as the king was informed of this, he exclaimed in astonishment, "Ah, Master Chunyu must certainly be a sage! When he first came, I had just been given a fine horse and had no time to examine it. The second time, I had just been given some musicians but had no time to hear them. Although I dismissed everyone else, it is true that my thoughts were elsewhere."
后淳于髡见，壹语连三日三夜无倦。	后来淳于髡又见到了梁惠王，这次和梁惠王一口气谈了三天三夜，两人都不觉得疲倦。	Chunyu Kun subsequently saw the king again and they talked for three days and three nights without wearying.
惠王欲以卿相位待之，髡因谢去。	梁惠王想让淳于髡在齐国充任公卿宰相，淳于髡不愿接受，要求回家。	King Hui wished to make him a high minister, but he declined and withdrew.
于是送以安车驾驷，束帛加璧，黄金百镒。终身不仕。	于是梁惠王便给他安排了一辆很舒适的四匹马拉的车子，送给了他十匹缯帛外加璧玉的礼品，还有黄金两千多斤。淳于髡一辈子没有做过官。	Then the king presented him with a fine carriage drawn by four horses, as well as rolls of silk, some jade and two thousand yi of gold. He accepted no official post all his life.
慎到，赵人。田骈、接子，齐人。环渊，楚人。	慎到是赵国人，田骈、接子是齐国人，环渊则是楚国人。	Shen Dao came from Zhao, Tian Pian and Jie Zi from Qi, and Huan Yuan from Chu.
皆学黄老道德之术，因发明序其指意。	他们都是学习黄帝老子的道德之学，为了阐述发挥黄帝老子的学说。	These men studied the doctrines of the Yellow Emperor and Lao Zi and propounded their own ideas according to these.
故慎到著十二论，环渊著上下篇，而田骈、接子皆有所论焉。	慎到著有《慎子》十二论，环渊著有《环子》上下篇，其他如田骈、接子等也都有著述。	Shen Dao was the author of twelve essays, Huan Yuan left two books of writing, and Tian Pian and Jie Zi both wrote essays too.
驺奭者，齐诸驺子，亦颇采驺衍之术以纪文。	驺奭也是齐国驺姓的学者，也多采用驺衍的学说来撰写文章。	Zou Shi, another of the Zou scholars of Qi, recorded the teachings of Zou Yan in his writings.
于是齐王嘉之，自如淳于髡以下，皆命曰列大夫，为开第康庄之衢，高门大屋，尊宠之。	因此齐王赏识他们，从淳于髡以下的这些人，都被任命为列大夫，齐王还为他们在宽阔平坦的大街上修建府第，都是高大门户的大宅，对他们非常尊崇宠爱。	The king of Qi favoured these scholars. From Chunyu Kun down he gave them all the rank of ministers and honoured them by building large mansions, broad avenues and imposing gates for them.
览天下诸侯宾客，言齐能致天下贤士也。	（这样做是为了）让天下诸侯的宾客看到，表明齐国能招纳天下贤才。	This was to show the protégés of other rulers that the king of Qi was a good patron.
荀卿，赵人。年五十始来游学于齐。	荀卿是赵国人，五十岁时才到齐国游学。	Xun Qing was a native of Zhao who went to Qi when he was fifty to spread his teachings.
驺衍之术迂大而闳辩；奭也文具难施；淳于髡久与处，时有得善言。	驺衍的学说迂阔宏大且善于雄辩；驺奭的文章完备但难以施行；和淳于髡相处久了，时常能听到有益的言论。	Zou Yan's arguments were diffuse and highflown, Zou Shi had literary talent but his theories were difficult to put into practice, and if you spent long enough with Chunyu Kun you could occasionally catch words of wisdom.
故齐人颂曰：“谈天衍，雕龙奭，炙毂过髡。”	所以齐国人称颂道：“谈天说地数驺衍，雕琢文辞看驺奭，言谈风趣属淳于髡。”	Hence the men of Qi commented, "Zou Yan talks about heaven, Zou Shi is a fine stylist, and Chunyu Kun is a fluent speaker."
田骈之属皆已死。齐襄王时，而荀卿最为老师。	田骈这类人都已经去世。齐襄王时，荀卿成了最年长的学者。	Tian Pian and the scholars associated with him were dead by the time of King Xiang of Qi, so that Xun Qing was the doyen of the philosophers.
齐尚修列大夫之缺，而荀卿三为祭酒焉。	齐国还在补列大夫的空缺，荀卿曾三次担任祭酒。	Qi was filling vacancies in the ranks of its ministers, and Xun Qing was three times appointed chief libationer.
齐人或谗荀卿，荀卿乃适楚，而春申君以为兰陵令。	齐国有⼈诋毁荀卿，荀卿就去到楚国，春申君让他做了兰陵令。	When some men of Qi slandered him he went to Chu, where Lord Chunshen made him magistrate of Lanling.
春申君死而荀卿废，因家兰陵。	春申君死后，荀卿被罢官，于是就在兰陵安了家。	a position he lost at the death of Lord Chunshen.
李斯尝为弟子，已而相秦。	李斯曾是他的弟子，后来做了秦国的丞相。	Li Si, later prime minister of Qin, was one of Xun Qing's pupils.
荀卿嫉浊世之政，亡国乱君相属，不遂大道而营于巫祝，信祥，鄙儒小拘，如庄周等又猾稽乱俗贤，于是推儒、墨、道德之行事兴坏，序列著数万言而卒。	荀卿痛恨乱世的政治，亡国昏君接连不断，他们不遵循治国正道却热衷于巫术祈祷，迷信吉凶征兆，浅陋的儒生拘泥小节，像庄周等人又用诙谐的言辞扰乱世俗，于是荀卿推究儒家、墨家、道家学说的成败得失，编写著述了几万字后去世。	Xun Qing hated the corrupt governments of his day, the decadent states and evil princes who did not follow the Way but gave their attention to magic and prayers and believed in omens and luck. The Confucian scholars of his generation were petty and narrow-minded, while thinkers such as Zhuang Zhou were wild and destructive of public morality. So Xun Qing expounded the advantages and disadvantages of practising the Confucian, Mohist and Taoist teachings. By the time of his death he had written tens of thousands of words.
因葬兰陵。	就葬在了兰陵。	He was buried in Lanling.
而赵亦有公孙龙为坚白同异之辩，剧子之言；	当时赵国有个公孙龙，研究“坚白”“同异”的论辩，还有剧子的学说；	Gongsun Long was another man of Zhao. He argued about similarities and differences and about solidity and whiteness. Zhao also produced the philosophy of Ju Zi.
魏有李悝，尽地力之教；	魏国有个李悝，推行充分利用土地肥力的学说；	In Wei (403B.C.-225B.C.) there was Li Kui, who taught the proper use of natural resources.
楚有尸子、长卢；齐有阿之吁子焉。	楚国有尸子、长卢；齐国有东阿的吁子。	In Chu there were Shi Zi, Chang Lu and Yu Zi of A.
自如孟子至于吁子，世多有其书，故不论其传云。	从孟子到吁子，世间大多有他们的著作，所以不再论述他们的传记。	Since the writings of these men from Mencius to Yu Zi are well known, I shall not discuss them here.
盖墨翟，宋之大夫，善守御，为节用。	至于墨翟，是宋国的大夫，擅长防守抵御之术，主张节俭用度。	Mo Di was a minister of Song who was skilled in military defence and advocated economy.
或曰并孔子时，或曰在其后。	有人说他和孔子同时代，有人说他在孔子之后。	Some say he was a contemporary of Confucius, and others that he lived later.