卷八下·离娄章句下
孟子曰：“可以取，可以无取，取伤廉。可以与，可以无与，与伤惠。可以死，可以无死，死伤勇。”（三者，皆谓事可出入，不至违义，但伤此名，亦不陷于恶也。）
[疏]正义曰(yue)：此(ci)章指(zhi)言廉(lian)(lian)、惠(hui)(hui)、勇(yong)(yong)，人之(zhi)(zhi)高行也(ye)(ye)(ye)，丧此(ci)三名(ming)，则(ze)(ze)(ze)士病诸，故设斯科以(yi)(yi)(yi)进能者(zhe)(zhe)(zhe)也(ye)(ye)(ye)。“孟(meng)子(zi)(zi)曰(yue)”至“死(si)(si)(si)伤勇(yong)(yong)”者(zhe)(zhe)(zhe)，盖(gai)言凡(fan)于所(suo)取之(zhi)(zhi)道(dao)，可(ke)(ke)以(yi)(yi)(yi)取之(zhi)(zhi)则(ze)(ze)(ze)取之(zhi)(zhi)，故无伤害(hai)(hai)(hai)于为(wei)(wei)廉(lian)(lian)；可(ke)(ke)以(yi)(yi)(yi)无取而(er)(er)(er)乃(nai)(nai)取之(zhi)(zhi)，是(shi)为(wei)(wei)伤害(hai)(hai)(hai)于廉(lian)(lian)也(ye)(ye)(ye)。又言凡(fan)所(suo)与(yu)之(zhi)(zhi)道(dao)，可(ke)(ke)以(yi)(yi)(yi)与(yu)之(zhi)(zhi)则(ze)(ze)(ze)与(yu)之(zhi)(zhi)，而(er)(er)(er)不为(wei)(wei)伤其(qi)(qi)惠(hui)(hui)；可(ke)(ke)以(yi)(yi)(yi)无与(yu)而(er)(er)(er)乃(nai)(nai)与(yu)之(zhi)(zhi)，是(shi)为(wei)(wei)伤害(hai)(hai)(hai)于惠(hui)(hui)也(ye)(ye)(ye)。又言凡(fan)于所(suo)死(si)(si)(si)之(zhi)(zhi)道(dao)，可(ke)(ke)以(yi)(yi)(yi)死(si)(si)(si)之(zhi)(zhi)则(ze)(ze)(ze)死(si)(si)(si)，不为(wei)(wei)伤害(hai)(hai)(hai)其(qi)(qi)勇(yong)(yong)；可(ke)(ke)以(yi)(yi)(yi)无死(si)(si)(si)而(er)(er)(er)乃(nai)(nai)死(si)(si)(si)之(zhi)(zhi)，是(shi)为(wei)(wei)伤害(hai)(hai)(hai)其(qi)(qi)勇(yong)(yong)也(ye)(ye)(ye)。如孟(meng)子(zi)(zi)受薛七十镒，是(shi)可(ke)(ke)以(yi)(yi)(yi)取则(ze)(ze)(ze)取之(zhi)(zhi)也(ye)(ye)(ye)；求也(ye)(ye)(ye)为(wei)(wei)聚(ju)敛(lian)而(er)(er)(er)附益之(zhi)(zhi)，是(shi)可(ke)(ke)以(yi)(yi)(yi)无取而(er)(er)(er)乃(nai)(nai)取之(zhi)(zhi)者(zhe)(zhe)(zhe)也(ye)(ye)(ye)。孔子(zi)(zi)与(yu)愿思之(zhi)(zhi)粟，是(shi)可(ke)(ke)以(yi)(yi)(yi)与(yu)则(ze)(ze)(ze)与(yu)之(zhi)(zhi)者(zhe)(zhe)(zhe)也(ye)(ye)(ye)；冉子(zi)(zi)与(yu)子(zi)(zi)华之(zhi)(zhi)粟五秉，是(shi)可(ke)(ke)以(yi)(yi)(yi)无与(yu)而(er)(er)(er)乃(nai)(nai)与(yu)之(zhi)(zhi)者(zhe)(zhe)(zhe)也(ye)(ye)(ye)。比干谏而(er)(er)(er)死(si)(si)(si)，是(shi)可(ke)(ke)以(yi)(yi)(yi)死(si)(si)(si)则(ze)(ze)(ze)死(si)(si)(si)也(ye)(ye)(ye)；荀息不能格君(jun)心之(zhi)(zhi)非，而(er)(er)(er)终(zhong)遽以(yi)(yi)(yi)死(si)(si)(si)许，是(shi)可(ke)(ke)以(yi)(yi)(yi)无死(si)(si)(si)而(er)(er)(er)乃(nai)(nai)死(si)(si)(si)之(zhi)(zhi)也(ye)(ye)(ye)。
逢蒙学射于羿，尽羿之道，思天下惟羿为愈己，于是杀羿。（羿，有穷后羿。逢蒙，羿之家众也。《春秋传》曰：“羿将归自田，家众杀之。”）
孟子曰：“是亦羿有罪焉。”（罪羿不择人也，故以下事喻之）
公明仪曰：“宜若无罪焉。”曰：“薄乎云尔，恶得无罪？郑人使子濯孺子侵卫，卫使庾公之斯追之。子濯孺子曰：‘今日我疾作，不可以执弓，吾死矣夫！’（孺子，郑大夫。庾公，卫大夫。疾作疟疾。）
问其仆曰：‘追我者谁也？’其仆曰：‘庾公之斯也。’曰：‘吾生矣。’（仆，御也。孺子曰：吾必生矣。）
其仆曰：‘庾公之斯，卫之善射者也。夫子曰吾生，何谓也？’曰：‘庾公之斯学射于尹公之他，尹公之他学射于我。夫尹公之他，端人也，其取友必端矣。’（端人，用心不邪辟。知我是其道本所出，必不害我也。）
庾公之斯至，曰：‘夫子何为不执弓？’曰：‘今日我疾作，不可以执弓。’曰：‘小人学射于尹公之他，尹公之他学射于夫子，我不忍以夫子之道反害夫子。虽然，今日之事，君事也，我不敢废。’抽矢叩轮，去其金，发乘矢而后反。”（庾公之斯至，竟如孺子之所言。而曰：我不敢废君事，故叩轮去镞，使不害人，乃以射孺子，礼射四发而去。乘，四也。《诗》云：“四矢反兮。”孟子言是以明羿之罪，假使如子濯孺子之得尹公之他而教之，何由有逢蒙之祸乎。）
[疏]“逢蒙学射”至“乘矢而后反”。
○正义曰：此章指言求交取友，必得其人，得善以全，养凶获患，是故子濯济难，夷羿以残，可以鉴也。“逢蒙学射于羿，尽羿之道，思天下惟后羿所射有强于己，于是反妒之，而杀其后羿。“孟子曰：是亦羿有罪焉”，孟子复言逢蒙所以杀其后羿，是后羿亦有可罪之道者焉。“公明仪曰：宜若无罪焉”，孟子引公明仪于往日尝曰逢蒙杀羿，宜若羿无罪而见杀焉，又鄙之公明仪之言，曰：薄乎此言尔，安得谓之无罪焉？昔郑国之君使子濯孺子为大夫，以侵伐其卫国。卫君乃使大夫庾公之斯追捉其子濯，子濯乃曰：今日我疟疾发作，不可以执弓而敌之，我必死矣。遂问其御仆曰：卫之追赶我者是谁也。其御仆乃告之曰：卫大夫庾公之斯者也。子濯即曰：我得生矣，不能死我也。其御仆乃问：庾公之斯是卫国之最善射者也，而夫子乃曰吾生矣，是何之谓也？子濯乃与之御仆曰：庾公之斯学射于尹公之他，尹公之他学射于我，夫尹公之他，端正之人也，其所友亦必端正之人然后教其射矣。庾公之斯遂追至子濯之所，见子濯不执弓矢，乃问曰：夫子何为不执弓以拒之。子濯告之曰：今日我疟疾发作，不可以执弓矣。庾公之斯乃自称己为小人，言小人学射于尹公之他，尹公之他学射于夫子，今不忍以夫子之道而反归害其夫子矣。虽然，不忍害夫子，奈以今日所追之事，乃君命之事也，我亦不敢废背其君命耳，遂不免抽取其矢，而敲之于车轮之上，乃去其镞利而发射子濯，至发其四矢，然后乃反归而不追之。盖去镞利，所以无害于子濯耳。云乘矢者，乘，四矢也，盖四马为一乘，是亦取其意也。
○注“羿有穷”至“杀之”。
○正义曰：羿有穷后羿者，说在《梁王》首篇详矣。云“逢蒙，羿之家众”至“杀之”者，案襄公四年《左传》云：“将归自田，家众杀而烹之，以食其子。子不忍食诸，死于穷门。”杜注云“子，羿之子也，不忍食，又杀之国门。”
○注“孺子，郑大夫。庾公，卫大夫”。
○正义曰(yue)(yue)：襄公(gong)(gong)(gong)(gong)十四(si)年《左传》云：“尹公(gong)(gong)(gong)(gong)他学射(she)于庾公(gong)(gong)(gong)(gong)差，庾公(gong)(gong)(gong)(gong)差学射(she)于公(gong)(gong)(gong)(gong)孙(sun)丁。二子(zi)追卫献公(gong)(gong)(gong)(gong)，公(gong)(gong)(gong)(gong)孙(sun)丁御(yu)公(gong)(gong)(gong)(gong)。子(zi)曰(yue)(yue)：‘射(she)为(wei)背(bei)师，不射(she)为(wei)戮，射(she)为(wei)礼乎？’射(she)两(liang)钩而(er)还(hai)。尹公(gong)(gong)(gong)(gong)他曰(yue)(yue)：‘子(zi)为(wei)师，我则(ze)(ze)远矣(yi)。’乃反之。公(gong)(gong)(gong)(gong)孙(sun)丁授(shou)公(gong)(gong)(gong)(gong)辔而(er)射(she)之，贯臂。”杜预曰(yue)(yue)：“子(zi)鱼，庾公(gong)(gong)(gong)(gong)差。”然(ran)则(ze)(ze)孟子(zi)之言(yan)，与此不同(tong)，是二说必有取一焉。
孟子曰：“西子蒙不洁，则人皆掩鼻而过之。（西子，古之好女西施也。蒙不洁，以不洁汗巾帽而蒙其头面。面虽好，以蒙不洁，人过之者皆自掩鼻，惧闻其臭也。）
虽有恶人，斋戒沐浴，则可以祀上帝。（恶人，丑类者也。面虽丑而斋戒沐浴，自治洁净，可以待上帝之祀。言人当自治以仁义乃为善也。）
[疏]“孟子”至“上帝”。
○正义曰：此章指言貌好行恶，西子蒙臭，丑人洁服，供事上帝，明当修饰，惟义为常也。孟子言西施之女，其貌虽好，然加之不洁巾帽而蒙其头，则人见之亦必遮掩鼻而过之，更不顾也；如恶人虽曰至丑，然能斋戒沐浴，自洁净其身，则亦可以供事上帝矣。孟子之意，盖人能修其己，虽神犹享，而况于人乎？然知人修治其己，不可以已也。
○注“西子西施”。
○正义曰(yue)：案《史(shi)记(ji)》云：西(xi)施，越之美(mei)女，越王勾践以献之，吴王夫差大幸之。每入市，人愿见者，先输金钱一文(wen)。是西(xi)施也。
孟子曰：“天下之言性也，则故而已矣。故者以利为本。（今天下之言性，则以故而已矣。以言其故者，以利为本耳。若杞柳为杯卷，非杞柳之性也。）
所恶于智者，为其凿也。（恶人欲用智而妄穿凿，不顺物之性，而改道以养之。）
如智者若禹之行水也，则无恶于智矣。禹之行水也，行其所无事也。（禹之用智，决江疏河，因水之性，因地之宜，引之就下，行其空虚无事之处。）
如智者亦行其所无事，则智亦大矣。（如用智者，不妄改作，但循理，若禹之行水于无事，则为大智也。）
天之高也，星辰之远也，苟求其故，千岁之日至可坐而致也。”（天虽高，星辰虽远，诚能推求其故常，千岁日至之日可坐而致也。星辰，日月之会。致，至也。知其日至在何日也。）
[疏]“孟子曰”至“可坐而致也”。
○正义曰：此章指言能修性守故，天道可知，妄智改常，必与道乖，性命之指也。“孟子曰：天下之言性也，则故而已矣。故者以利为本”至“可坐而致也”者，孟子言今夫天下之人有言其性也者，非性之谓也，则事而已矣。盖故者事也，如所谓故旧无大故之故同意。以其人生之初，万理已具于性矣，但由性而行，本乎自然，固不待于有为则可也，是则为性矣。今天下之人，皆以待于有为为性，是行其性也，非本乎自然而为性者耳，是则为事矣。事者必以利为本，是人所行事必择其利然后行之矣，是谓“故者以利为本”矣。我之所以有恶于智者，非谓其智也，为其不本性之自然之为智，但穿凿逆其自然之性而为智者矣，故曰“所恶于智者，为其凿也”。孟子言此，又恐后人因是遂以为故与智为不美，所以复为明言之，故言如为智者，若禹之治水，则我无恶于为智矣。以其大禹之治行其水也，但因水自然之性引而通之，是行其所无事者也，非逆其水性而行之也。若今之人为智，但因性之自然而为智，是亦行其无事耳，而其为智亦大智者矣。此孟子于此以为智之美，又非所谓恶之者也。且天之最高者也，星辰最远者也，然而诚能但推求其故常，虽千岁之后，其日至之日，亦可坐而计之也。孟子于此以故为美，所以又执是而言之耳，以其恐人不知已前所谓则故而已矣为事之故，遂引天与星辰而言故常之故，于此为美也。谓人之言性者，但本乎故常自然之性而为性，不以妄自穿凿改作，则身之修，亦若天与星辰之故常，而千岁日至之日，但可坐而致也：此所以明其前所谓故为事故之故，终于此云故乃故常之故，盖故义亦训常，所谓必循其故之故同。
○注“以杞柳为杯卷”。
○正义曰：经之《告子》篇文也。
○注“星辰，日月之会”。
○案孔安国《尚书传》云：“星辰(chen)，日月所会也(ye)。”《书》云“辰(chen)弗集于房”是也(ye)。
公行子有子之丧。右师往吊，入门，有进而与右师言者，有就右师之位而与右师言者。（公行子，齐大夫也。右师，齐之贵臣王，字子敖者。公行之丧，齐卿大夫以君命会，各有位次，故下云朝廷也。与言者，皆谄于贵人也。）
孟子不与右师言，右师不悦，曰：“诸君子皆与言，孟子独不与言，是简也。”（右师谓孟子简其无德，故不与言，是以不悦也。）
孟子闻之曰：“礼，朝廷不历位而相与言，不逾阶而相揖也。我欲行礼，子敖以我为简，不亦异乎”（孟子闻子敖之言，曰：我欲行礼，故不历位而言，反以我为简异也。云以礼者，心恶子敖，而外顺其辞也。）
[疏]“公行子”至“不亦异乎”。
○正义曰：此章指言循理而动，不合时人，阿意事贵，胁肩所尊，俗之情也。是以万物皆流，而金石独止。“公行子有子之丧。右师往吊，人门，有进而与右师言者，有就右师之位而与右师言”者，公行子，齐国之大夫，丧其子，故有子之丧。王字子敖者，公行子家而吊慰，入公行之门，其间有进揖而与右师王言者，又有就右师王之位所而与言者。“孟子不与右师言”至“不亦异乎”者，言孟子独不与右师言。右师见孟子不与之言，乃不说而有愤愤之色，曰：诸君子之众贤皆与我言，独孟子不与我言，是孟子简略不礼于我也。孟子闻王此言，乃告之曰：不与右师言者，乃是礼然也，于礼，则朝廷之间不历位所而相与言，又不逾越阶而相揖，我欲行其溃故如是不与之言也。子敖今以我为简略而为不礼，是其言不亦乖异于礼乎。
○注“右师，齐之贵臣”。
○正义曰：古者天(tian)子之(zhi)卿，尊(zun)者谓之(zhi)大师(shi)(shi)，卑(bei)者谓之(zhi)少师(shi)(shi)。诸侯之(zhi)卿，尊(zun)者谓之(zhi)左(zuo)师(shi)(shi)，卑(bei)者谓之(zhi)右(you)师(shi)(shi)故(gu)也。
孟子曰：“君子所以异于人者，以其存心也。君子以仁存心，以礼存心。仁者爱人，有礼者敬人。爱人者，人常爱之。敬人者，人常敬之（存，在也。君子之在心者，仁与礼也。爱敬施行于人，人亦必反报之于已也。）
有人于此，其待我以横逆，则君子必自反也：‘我必不仁也，必无礼也，此物奚宜至哉。’（横逆者，以暴虐之道来加我也。君子反自思省，谓己仁、礼不至也，物，事也，推此人何为以此事来加于我也。）
其自反而仁矣，自反而有礼矣，其横逆由是也，君子必自反也：‘我必不忠。’（君子自谓我必不忠。）
自反而忠矣，其横逆由是也，君子曰：‘此亦妄人也已矣。如此，则与禽兽奚择哉？于禽兽又何难焉？’（妄人，妄作之人。无知者与禽兽何择异也？无异于禽兽，又何足难矣？）
是故君子有终身之忧，无一朝之患也。乃若所忧则有之：舜，人也；我，亦人也。舜为法于天下，可传于后世，我由未免为乡人也，是则可忧也。（君子之忧，忧不如尧舜也。）
忧之如何？如舜而已矣。（忧之当如何乎？如舜而后可，故终身忧也。）
若夫君子所患则亡矣，非仁无为也，非礼无行也。如有一朝之患，则君子不患矣。”（君子之行，本自不致患，常行仁礼，如有一朝横来之患，非己愆也。故君子归天，不以为患也。）
[疏]“孟子曰”至“君子不患矣”。
○正义曰：此(ci)(ci)(ci)章(zhang)指言(yan)君(jun)子(zi)(zi)(zi)(zi)责(ze)己(ji)，小人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)不(bu)(bu)(bu)改(gai)，比之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)禽兽，不(bu)(bu)(bu)足(zu)(zu)难(nan)矣(yi)(yi)，蹈仁(ren)行礼(li)(li)(li)，不(bu)(bu)(bu)患(huan)(huan)其(qi)(qi)患(huan)(huan)，惟(wei)不(bu)(bu)(bu)若(ruo)舜(shun)，可(ke)(ke)能忧(you)(you)(you)也(ye)(ye)。“孟子(zi)(zi)(zi)(zi)曰：君(jun)子(zi)(zi)(zi)(zi)所(suo)(suo)以(yi)(yi)(yi)(yi)异(yi)于(yu)(yu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)”至(zhi)“人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)常敬之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”者(zhe)(zhe)，孟子(zi)(zi)(zi)(zi)言(yan)君(jun)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)所(suo)(suo)以(yi)(yi)(yi)(yi)有(you)(you)(you)(you)(you)(you)(you)别于(yu)(yu)众人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)，以(yi)(yi)(yi)(yi)其(qi)(qi)存(cun)心(xin)(xin)(xin)(xin)与众人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)别也(ye)(ye)，君(jun)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，常以(yi)(yi)(yi)(yi)仁(ren)道(dao)存(cun)乎心(xin)(xin)(xin)(xin)，又(you)(you)(you)(you)(you)以(yi)(yi)(yi)(yi)礼(li)(li)(li)存(cun)乎心(xin)(xin)(xin)(xin)。以(yi)(yi)(yi)(yi)仁(ren)存(cun)乎心(xin)(xin)(xin)(xin)者(zhe)(zhe)，是(shi)(shi)(shi)爱(ai)(ai)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)也(ye)(ye)；有(you)(you)(you)(you)(you)(you)(you)礼(li)(li)(li)存(cun)乎心(xin)(xin)(xin)(xin)者(zhe)(zhe)，是(shi)(shi)(shi)敬人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)也(ye)(ye)。爱(ai)(ai)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)亦(yi)(yi)(yi)常爱(ai)(ai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；敬人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)亦(yi)(yi)(yi)常敬之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)：盖人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)所(suo)(suo)以(yi)(yi)(yi)(yi)亦(yi)(yi)(yi)常爱(ai)(ai)敬之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)，抑以(yi)(yi)(yi)(yi)施报自(zi)然(ran)(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)也(ye)(ye)。“有(you)(you)(you)(you)(you)(you)(you)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)于(yu)(yu)此(ci)(ci)(ci)”至(zhi)“又(you)(you)(you)(you)(you)何难(nan)焉(yan)”，孟子(zi)(zi)(zi)(zi)又(you)(you)(you)(you)(you)托言(yan)，今有(you)(you)(you)(you)(you)(you)(you)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)在此(ci)(ci)(ci)，其(qi)(qi)待(dai)(dai)(dai)我(wo)者(zhe)(zhe)，皆以(yi)(yi)(yi)(yi)横(heng)(heng)逆(ni)暴虐(nve)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)而(er)(er)待(dai)(dai)(dai)我(wo)，则为(wei)(wei)(wei)君(jun)子(zi)(zi)(zi)(zi)者(zhe)(zhe)，必(bi)(bi)(bi)自(zi)反(fan)责(ze)于(yu)(yu)已(yi)也(ye)(ye)，以(yi)(yi)(yi)(yi)其(qi)(qi)是(shi)(shi)(shi)我(wo)必(bi)(bi)(bi)不(bu)(bu)(bu)仁(ren)，又(you)(you)(you)(you)(you)无(wu)(wu)礼(li)(li)(li)也(ye)(ye)，此(ci)(ci)(ci)所(suo)(suo)以(yi)(yi)(yi)(yi)待(dai)(dai)(dai)我(wo)横(heng)(heng)逆(ni)，故曰“此(ci)(ci)(ci)物(wu)奚宜至(zhi)哉”。言(yan)此(ci)(ci)(ci)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)何为(wei)(wei)(wei)以(yi)(yi)(yi)(yi)此(ci)(ci)(ci)横(heng)(heng)逆(ni)加(jia)(jia)我(wo)哉？是(shi)(shi)(shi)必(bi)(bi)(bi)于(yu)(yu)我(wo)有(you)(you)(you)(you)(you)(you)(you)不(bu)(bu)(bu)仁(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin)(xin)(xin)(xin)，有(you)(you)(you)(you)(you)(you)(you)无(wu)(wu)礼(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)行，此(ci)(ci)(ci)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)所(suo)(suo)以(yi)(yi)(yi)(yi)如(ru)是(shi)(shi)(shi)而(er)(er)加(jia)(jia)我(wo)矣(yi)(yi)。其(qi)(qi)自(zi)反(fan)而(er)(er)仁(ren)矣(yi)(yi)，自(zi)反(fan)而(er)(er)有(you)(you)(you)(you)(you)(you)(you)礼(li)(li)(li)矣(yi)(yi)，其(qi)(qi)横(heng)(heng)逆(ni)加(jia)(jia)我(wo)又(you)(you)(you)(you)(you)由此(ci)(ci)(ci)者(zhe)(zhe)，君(jun)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，又(you)(you)(you)(you)(you)必(bi)(bi)(bi)自(zi)反(fan)责(ze)其(qi)(qi)己(ji)，以(yi)(yi)(yi)(yi)为(wei)(wei)(wei)是(shi)(shi)(shi)我(wo)必(bi)(bi)(bi)有(you)(you)(you)(you)(you)(you)(you)不(bu)(bu)(bu)忠(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin)(xin)(xin)(xin)矣(yi)(yi)。自(zi)反(fan)既以(yi)(yi)(yi)(yi)有(you)(you)(you)(you)(you)(you)(you)忠(zhong)，其(qi)(qi)横(heng)(heng)逆(ni)加(jia)(jia)我(wo)者(zhe)(zhe)又(you)(you)(you)(you)(you)由此(ci)(ci)(ci)，君(jun)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)乃(nai)曰：此(ci)(ci)(ci)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)以(yi)(yi)(yi)(yi)横(heng)(heng)逆(ni)暴虐(nve)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)加(jia)(jia)我(wo)，是(shi)(shi)(shi)必(bi)(bi)(bi)妄(wang)(wang)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)矣(yi)(yi)。如(ru)此(ci)(ci)(ci)为(wei)(wei)(wei)妄(wang)(wang)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)矣(yi)(yi)，则与禽兽奚择(ze)有(you)(you)(you)(you)(you)(you)(you)异(yi)哉？既为(wei)(wei)(wei)禽兽，于(yu)(yu)我(wo)又(you)(you)(you)(you)(you)何足(zu)(zu)责(ze)难(nan)焉(yan)？此(ci)(ci)(ci)君(jun)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)又(you)(you)(you)(you)(you)自(zi)归己(ji)，而(er)(er)不(bu)(bu)(bu)谴彼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)罪矣(yi)(yi)。“是(shi)(shi)(shi)故君(jun)子(zi)(zi)(zi)(zi)有(you)(you)(you)(you)(you)(you)(you)终(zhong)身之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)忧(you)(you)(you)”至(zhi)“君(jun)子(zi)(zi)(zi)(zi)不(bu)(bu)(bu)患(huan)(huan)矣(yi)(yi)”者(zhe)(zhe)，孟子(zi)(zi)(zi)(zi)言(yan)如(ru)此(ci)(ci)(ci)，是(shi)(shi)(shi)故君(jun)子(zi)(zi)(zi)(zi)有(you)(you)(you)(you)(you)(you)(you)终(zhong)身之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)忧(you)(you)(you)虑，而(er)(er)无(wu)(wu)一(yi)朝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)患(huan)(huan)难(nan)。乃(nai)若(ruo)君(jun)子(zi)(zi)(zi)(zi)有(you)(you)(you)(you)(you)(you)(you)所(suo)(suo)忧(you)(you)(you)虑，是(shi)(shi)(shi)亦(yi)(yi)(yi)不(bu)(bu)(bu)为(wei)(wei)(wei)无(wu)(wu)焉(yan)，然(ran)(ran)而(er)(er)有(you)(you)(you)(you)(you)(you)(you)忧(you)(you)(you)者(zhe)(zhe)，但忧(you)(you)(you)虑而(er)(er)为(wei)(wei)(wei)舜(shun)帝(di)亦(yi)(yi)(yi)一(yi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)，我(wo)亦(yi)(yi)(yi)一(yi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)，舜(shun)帝(di)既为(wei)(wei)(wei)法于(yu)(yu)天下，可(ke)(ke)传之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)于(yu)(yu)后世，以(yi)(yi)(yi)(yi)为(wei)(wei)(wei)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)所(suo)(suo)取则，而(er)(er)我(wo)犹尚未免为(wei)(wei)(wei)乡俗之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，此(ci)(ci)(ci)则君(jun)子(zi)(zi)(zi)(zi)可(ke)(ke)忧(you)(you)(you)也(ye)(ye)。既以(yi)(yi)(yi)(yi)忧(you)(you)(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)(shi)(shi)如(ru)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)何忧(you)(you)(you)？言(yan)忧(you)(you)(you)但慕如(ru)舜(shun)为(wei)(wei)(wei)法、可(ke)(ke)传于(yu)(yu)后世而(er)(er)止矣(yi)(yi)。然(ran)(ran)则君(jun)子(zi)(zi)(zi)(zi)其(qi)(qi)于(yu)(yu)有(you)(you)(you)(you)(you)(you)(you)所(suo)(suo)患(huan)(huan)则无(wu)(wu)矣(yi)(yi)，非(fei)仁(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)，既以(yi)(yi)(yi)(yi)无(wu)(wu)为(wei)(wei)(wei)，非(fei)礼(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)，既以(yi)(yi)(yi)(yi)不(bu)(bu)(bu)行，然(ran)(ran)而(er)(er)如(ru)有(you)(you)(you)(you)(you)(you)(you)一(yi)朝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)患(huan)(huan)，则君(jun)子(zi)(zi)(zi)(zi)亦(yi)(yi)(yi)不(bu)(bu)(bu)为(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)患(huan)(huan)矣(yi)(yi)。无(wu)(wu)他，以(yi)(yi)(yi)(yi)其(qi)(qi)非(fei)己(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)(you)(you)(you)(you)愆过而(er)(er)招之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)。其(qi)(qi)所(suo)(suo)以(yi)(yi)(yi)(yi)有(you)(you)(you)(you)(you)(you)(you)患(huan)(huan)者(zhe)(zhe)，亦(yi)(yi)(yi)彼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)患(huan)(huan)，不(bu)(bu)(bu)足(zu)(zu)为(wei)(wei)(wei)我(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)患(huan)(huan)也(ye)(ye)。前(qian)所(suo)(suo)谓(wei)(wei)横(heng)(heng)逆(ni)待(dai)(dai)(dai)我(wo)，是(shi)(shi)(shi)必(bi)(bi)(bi)妄(wang)(wang)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)，己(ji)于(yu)(yu)禽兽又(you)(you)(you)(you)(you)何足(zu)(zu)难(nan)焉(yan)，正此(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谓(wei)(wei)也(ye)(ye)。孟子(zi)(zi)(zi)(zi)言(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)(shi)(shi)亦(yi)(yi)(yi)欲人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)以(yi)(yi)(yi)(yi)仁(ren)、礼(li)(li)(li)存(cun)心(xin)(xin)(xin)(xin)，其(qi)(qi)有(you)(you)(you)(you)(you)(you)(you)横(heng)(heng)逆(ni)加(jia)(jia)己(ji)，又(you)(you)(you)(you)(you)当反(fan)己(ji)，故无(wu)(wu)患(huan)(huan)及耳。
禹、稷当平世，三过其门而不入。孔子贤之。颜子当乱世，居于陋巷，一箪食，一瓢饮，人不堪其忧，颜子不改其乐。孔子贤之。孟子曰：“禹、稷、颜回同道。禹思天下有溺者，由己溺之也；稷思天下有饥者，由己饥之也：是以如是其急也。禹、稷、颜子，易地则皆然。（当平世，三过其门者，身为公卿，忧民者也；当乱世，安陋巷者，不用于世，穷而乐道者也：孟子以为忧民之道同，用与不用之宜若是也，故孔子俱贤之。禹、稷急民之难若是，颜子与之易地，其心皆然。不在其位，故劳佚异。）
今有同室之人斗者，救之，虽被发缨冠而救之可也。乡邻有斗者，被发缨冠而往救之，则惑也，虽闭户可也。”（缨冠者，以冠缨贯头也。乡邻，同乡也。同室相救，是其理也，喻禹、稷。走赴乡邻，非其事，颜子所以闭户而高枕也。）
[疏]“禹、稷当平世”至“可也”。
○正义曰(yue)：此(ci)章指言(yan)(yan)上贤(xian)(xian)(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)，得圣(sheng)一(yi)(yi)概，颜(yan)子(zi)(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin)，有同(tong)(tong)禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)，时(shi)(shi)行则(ze)(ze)行，时(shi)(shi)止则(ze)(ze)止，失期节则(ze)(ze)惑矣(yi)。“禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)当平(ping)世(shi)(shi)(shi)(shi)”至(zhi)“易(yi)地则(ze)(ze)皆然”者(zhe)，孟(meng)子(zi)(zi)(zi)(zi)(zi)言(yan)(yan)大禹(yu)(yu)(yu)(yu)(yu)与(yu)后(hou)稷(ji)(ji)皆当平(ping)治之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世(shi)(shi)(shi)(shi)，急于(yu)(yu)(yu)(yu)(yu)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)民，三(san)(san)过(guo)家(jia)门而(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)入其(qi)(qi)(qi)(qi)室(shi)，孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)皆助为(wei)(wei)(wei)(wei)(wei)(wei)(wei)贤(xian)(xian)(xian)，故尊贤(xian)(xian)(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；颜(yan)渊当危乱(luan)(luan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世(shi)(shi)(shi)(shi)，不(bu)(bu)(bu)得其(qi)(qi)(qi)(qi)用(yong)，居处(chu)于(yu)(yu)(yu)(yu)(yu)隘陋之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)巷(xiang)(xiang)，但(dan)以(yi)(yi)(yi)一(yi)(yi)箪盛其(qi)(qi)(qi)(qi)食、一(yi)(yi)瓢盛其(qi)(qi)(qi)(qi)饮而(er)(er)(er)(er)(er)(er)(er)饮、食之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，时(shi)(shi)人(ren)皆不(bu)(bu)(bu)堪忍此(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)忧，颜(yan)渊独乐于(yu)(yu)(yu)(yu)(yu)道(dao)而(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)改(gai)(gai)此(ci)忧，孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)亦(yi)(yi)(yi)(yi)(yi)以(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)贤(xian)(xian)(xian)。孟(meng)子(zi)(zi)(zi)(zi)(zi)乃至(zhi)于(yu)(yu)(yu)(yu)(yu)此(ci)，乃自曰(yue)：禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)、颜(yan)回(hui)三(san)(san)人(ren)，其(qi)(qi)(qi)(qi)道(dao)则(ze)(ze)同(tong)(tong)耳。以(yi)(yi)(yi)其(qi)(qi)(qi)(qi)大禹(yu)(yu)(yu)(yu)(yu)于(yu)(yu)(yu)(yu)(yu)是(shi)(shi)(shi)(shi)时(shi)(shi)思(si)念(nian)天(tian)下有因洪(hong)水而(er)(er)(er)(er)(er)(er)(er)沉溺也(ye)(ye)(ye)(ye)(ye)，后(hou)稷(ji)(ji)于(yu)(yu)(yu)(yu)(yu)是(shi)(shi)(shi)(shi)时(shi)(shi)思(si)念(nian)天(tian)下有因水土(tu)未平(ping)而(er)(er)(er)(er)(er)(er)(er)被(bei)饥饿之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)，亦(yi)(yi)(yi)(yi)(yi)如(ru)(ru)已被(bei)其(qi)(qi)(qi)(qi)饥饿也(ye)(ye)(ye)(ye)(ye)，是(shi)(shi)(shi)(shi)以(yi)(yi)(yi)三(san)(san)过(guo)家(jia)门而(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)入其(qi)(qi)(qi)(qi)室(shi)，而(er)(er)(er)(er)(er)(er)(er)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)民如(ru)(ru)是(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)急也(ye)(ye)(ye)(ye)(ye)。禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)与(yu)颜(yan)子(zi)(zi)(zi)(zi)(zi)更易(yi)其(qi)(qi)(qi)(qi)地，则(ze)(ze)皆能如(ru)(ru)是(shi)(shi)(shi)(shi)。谓颜(yan)子(zi)(zi)(zi)(zi)(zi)在(zai)(zai)禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世(shi)(shi)(shi)(shi)，亦(yi)(yi)(yi)(yi)(yi)能如(ru)(ru)禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)如(ru)(ru)是(shi)(shi)(shi)(shi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)民之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)急；禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)在(zai)(zai)颜(yan)子(zi)(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世(shi)(shi)(shi)(shi)，亦(yi)(yi)(yi)(yi)(yi)能不(bu)(bu)(bu)改(gai)(gai)其(qi)(qi)(qi)(qi)乐：是(shi)(shi)(shi)(shi)则(ze)(ze)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)同(tong)(tong)道(dao)者(zhe)也(ye)(ye)(ye)(ye)(ye)。若(ruo)其(qi)(qi)(qi)(qi)有异，但(dan)时(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)一(yi)(yi)平(ping)一(yi)(yi)乱(luan)(luan)矣(yi)。“今有同(tong)(tong)室(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)”至(zhi)“可(ke)也(ye)(ye)(ye)(ye)(ye)”者(zhe)，孟(meng)子(zi)(zi)(zi)(zi)(zi)又以(yi)(yi)(yi)此(ci)言(yan)(yan)比喻(yu)(yu)(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，谓禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)民如(ru)(ru)是(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)急，若(ruo)今有同(tong)(tong)室(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)有斗争(zheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)，救劝(quan)(quan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)虽(sui)被(bei)发(fa)而(er)(er)(er)(er)(er)(er)(er)缨冠于(yu)(yu)(yu)(yu)(yu)头而(er)(er)(er)(er)(er)(er)(er)救劝(quan)(quan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)可(ke)也(ye)(ye)(ye)(ye)(ye)，无它，以(yi)(yi)(yi)其(qi)(qi)(qi)(qi)人(ren)情于(yu)(yu)(yu)(yu)(yu)同(tong)(tong)居，是(shi)(shi)(shi)(shi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)亲(qin)者(zhe)也(ye)(ye)(ye)(ye)(ye)，如(ru)(ru)有争(zheng)斗而(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)救劝(quan)(quan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)(shi)(shi)(shi)疏(shu)其(qi)(qi)(qi)(qi)亲(qin)也(ye)(ye)(ye)(ye)(ye)；禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)当平(ping)世(shi)(shi)(shi)(shi)，既(ji)达而(er)(er)(er)(er)(er)(er)(er)在(zai)(zai)上，亦(yi)(yi)(yi)(yi)(yi)急于(yu)(yu)(yu)(yu)(yu)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)民也(ye)(ye)(ye)(ye)(ye)，如(ru)(ru)不(bu)(bu)(bu)急于(yu)(yu)(yu)(yu)(yu)民，是(shi)(shi)(shi)(shi)在(zai)(zai)上位(wei)而(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)恤民者(zhe)也(ye)(ye)(ye)(ye)(ye)。孟(meng)子(zi)(zi)(zi)(zi)(zi)固以(yi)(yi)(yi)同(tong)(tong)室(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)救斗为(wei)(wei)(wei)(wei)(wei)(wei)(wei)喻(yu)(yu)(yu)。颜(yan)子(zi)(zi)(zi)(zi)(zi)在(zai)(zai)陋巷(xiang)(xiang)而(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)改(gai)(gai)其(qi)(qi)(qi)(qi)乐，若(ruo)今有同(tong)(tong)乡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)有争(zheng)斗者(zhe)，如(ru)(ru)被(bei)散其(qi)(qi)(qi)(qi)发(fa)而(er)(er)(er)(er)(er)(er)(er)缨冠于(yu)(yu)(yu)(yu)(yu)头而(er)(er)(er)(er)(er)(er)(er)救劝(quan)(quan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，则(ze)(ze)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)惑者(zhe)矣(yi)，虽(sui)闭户而(er)(er)(er)(er)(er)(er)(er)勿救之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)可(ke)也(ye)(ye)(ye)(ye)(ye)，无它，以(yi)(yi)(yi)其(qi)(qi)(qi)(qi)乡邻于(yu)(yu)(yu)(yu)(yu)己为(wei)(wei)(wei)(wei)(wei)(wei)(wei)疏(shu)，非亲(qin)也(ye)(ye)(ye)(ye)(ye)，如(ru)(ru)往救之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)(shi)(shi)(shi)亲(qin)其(qi)(qi)(qi)(qi)疏(shu)矣(yi)；颜(yan)子(zi)(zi)(zi)(zi)(zi)当危乱(luan)(luan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世(shi)(shi)(shi)(shi)，既(ji)穷而(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)得用(yong)，亦(yi)(yi)(yi)(yi)(yi)宜处(chu)陋巷(xiang)(xiang)而(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)改(gai)(gai)其(qi)(qi)(qi)(qi)乐耳，如(ru)(ru)改(gai)(gai)其(qi)(qi)(qi)(qi)乐，是(shi)(shi)(shi)(shi)媚于(yu)(yu)(yu)(yu)(yu)世(shi)(shi)(shi)(shi)而(er)(er)(er)(er)(er)(er)(er)非贤(xian)(xian)(xian)者(zhe)也(ye)(ye)(ye)(ye)(ye)。孟(meng)子(zi)(zi)(zi)(zi)(zi)故以(yi)(yi)(yi)乡邻之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)不(bu)(bu)(bu)救为(wei)(wei)(wei)(wei)(wei)(wei)(wei)喻(yu)(yu)(yu)。由此(ci)推之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，则(ze)(ze)孟(meng)子(zi)(zi)(zi)(zi)(zi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)、颜(yan)回(hui)同(tong)(tong)道(dao)，是(shi)(shi)(shi)(shi)其(qi)(qi)(qi)(qi)不(bu)(bu)(bu)诬于(yu)(yu)(yu)(yu)(yu)后(hou)世(shi)(shi)(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)曰(yue)“贤(xian)(xian)(xian)哉(zai)！回(hui)也(ye)(ye)(ye)(ye)(ye)”。是(shi)(shi)(shi)(shi)孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)贤(xian)(xian)(xian)颜(yan)回(hui)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谓也(ye)(ye)(ye)(ye)(ye)；又曰(yue)“禹(yu)(yu)(yu)(yu)(yu)，吾无间然矣(yi)”。是(shi)(shi)(shi)(shi)孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)贤(xian)(xian)(xian)禹(yu)(yu)(yu)(yu)(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谓也(ye)(ye)(ye)(ye)(ye)；南宫适(shi)曰(yue)“禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)躬稼(jia)而(er)(er)(er)(er)(er)(er)(er)有天(tian)下”，子(zi)(zi)(zi)(zi)(zi)曰(yue)“君子(zi)(zi)(zi)(zi)(zi)哉(zai)若(ruo)人(ren)，尚德哉(zai)若(ruo)人(ren)”，以(yi)(yi)(yi)此(ci)观之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)美南宫适(shi)云(yun)及此(ci)二人(ren)者(zhe)如(ru)(ru)此(ci)，是(shi)(shi)(shi)(shi)知孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)有贤(xian)(xian)(xian)于(yu)(yu)(yu)(yu)(yu)禹(yu)(yu)(yu)(yu)(yu)、稷(ji)(ji)也(ye)(ye)(ye)(ye)(ye)，抑亦(yi)(yi)(yi)(yi)(yi)是(shi)(shi)(shi)(shi)孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)贤(xian)(xian)(xian)稷(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谓也(ye)(ye)(ye)(ye)(ye)。然而(er)(er)(er)(er)(er)(er)(er)“三(san)(san)过(guo)其(qi)(qi)(qi)(qi)门”则(ze)(ze)主乎(hu)禹(yu)(yu)(yu)(yu)(yu)，今孟(meng)子(zi)(zi)(zi)(zi)(zi)则(ze)(ze)兼稷(ji)(ji)言(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，何(he)也(ye)(ye)(ye)(ye)(ye)？曰(yue)：孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)言(yan)(yan)躬稼(jia)，其(qi)(qi)(qi)(qi)亦(yi)(yi)(yi)(yi)(yi)主于(yu)(yu)(yu)(yu)(yu)稷(ji)(ji)而(er)(er)(er)(er)(er)(er)(er)乃兼禹(yu)(yu)(yu)(yu)(yu)言(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，以(yi)(yi)(yi)禹(yu)(yu)(yu)(yu)(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)治水，非暨稷(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)播殖则(ze)(ze)无以(yi)(yi)(yi)奏艰食，非得禹(yu)(yu)(yu)(yu)(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)平(ping)水土(tu)则(ze)(ze)无以(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)躬稼(jia)，是(shi)(shi)(shi)(shi)二者(zhe)未常(chang)不(bu)(bu)(bu)相待为(wei)(wei)(wei)(wei)(wei)(wei)(wei)用(yong)耳。孔(kong)(kong)、孟(meng)交言(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)(shi)(shi)(shi)亦(yi)(yi)(yi)(yi)(yi)一(yi)(yi)道(dao)也(ye)(ye)(ye)(ye)(ye)。盖躬稼(jia)而(er)(er)(er)(er)(er)(er)(er)有天(tian)下，虽(sui)出乎(hu)南宫适(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)(yan)，然孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)美之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)，亦(yi)(yi)(yi)(yi)(yi)孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)(yan)也(ye)(ye)(ye)(ye)(ye)，故云(yun)孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)言(yan)(yan)也(ye)(ye)(ye)(ye)(ye)。
公都子曰：“匡章通国皆称不孝焉。夫子与之游，又从而礼貌之，敢问何也？”（匡章齐人也，一国皆称不孝，问孟子何为与之游，又礼之以颜色喜悦之貌也？）
孟子曰：“世俗所谓不孝者五：惰其四支，不顾父母之养，一不孝也；博弈好饮酒，不顾父母之养，二不孝也；好货财，私妻子，不顾父母之养，三不孝也；从耳目之欲，以为父母戮，四不孝也；好勇斗很，以危父母，五不孝也。章子有一于是乎？（惰懈不作，极耳目之欲以陷罪，戮及父母。凡此五者，人所谓不孝之行。章子岂有一事于此五不孝中也。）
夫章子，子父责善而不相遇也。责善，朋友之道也。父子责善，贼恩之大者。（遇，得也。章子子父亲教，相责以善，不能相得，父逐之也。朋友切磋，乃当责善耳。父子相责以善，贼恩之大者也。）
夫章子岂不欲有夫妻子母之属哉？为得罪于父，不得近，出妻屏子，终身不养焉。（夫章子岂不欲身有夫妻之配，子有子母之属哉？但以身得罪于父，不得近父，故出去其妻，屏远其子，终身不为妻子所养也。）
其设心以为不若是，是则罪之大者。是则章子已矣。”（章子张设其心，执持此屏妻子之意，以为得罪于父，而不若是以自责罚，是则罪益大矣。是章子之行已矣，何为不可与言。）
[疏]“公都子曰”至“则章子而已矣”。
○正义(yi)曰：此章(zhang)(zhang)(zhang)指言(yan)匡(kuang)(kuang)章(zhang)(zhang)(zhang)得罪(zui)，出(chu)(chu)妻(qi)(qi)屏(ping)(ping)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)，上不(bu)(bu)得养(yang)，下以(yi)(yi)责(ze)(ze)己，众曰不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)，其(qi)实则(ze)否，是(shi)(shi)(shi)(shi)以(yi)(yi)孟(meng)(meng)(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)以(yi)(yi)为(wei)(wei)(wei)礼貌(mao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。“公(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰：匡(kuang)(kuang)章(zhang)(zhang)(zhang)通国皆称不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)焉”至“敢(gan)问何(he)也(ye)(ye)(ye)(ye)”者(zhe)(zhe)，公(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)谓(wei)孟(meng)(meng)(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰：匡(kuang)(kuang)章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)，遍国人皆称为(wei)(wei)(wei)不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)者(zhe)(zhe)焉，夫(fu)(fu)(fu)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)乃与(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)游，又(you)(you)(you)从(cong)而(er)敬悦之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，敢(gan)问夫(fu)(fu)(fu)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)是(shi)(shi)(shi)(shi)如(ru)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)何(he)？“孟(meng)(meng)(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰：世俗所(suo)谓(wei)不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)者(zhe)(zhe)五(wu)”至“于是(shi)(shi)(shi)(shi)乎”，孟(meng)(meng)(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)答公(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰：世俗之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人所(suo)谓(wei)为(wei)(wei)(wei)不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)行(xing)有(you)五(wu)，怠惰其(qi)四(si)支，不(bu)(bu)作事(shi)(shi)业，而(er)不(bu)(bu)顾(gu)父(fu)(fu)(fu)母(mu)(mu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)养(yang)，为(wei)(wei)(wei)一不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)也(ye)(ye)(ye)(ye)；博弈好饮(yin)酒，而(er)不(bu)(bu)顾(gu)父(fu)(fu)(fu)母(mu)(mu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)养(yang)，为(wei)(wei)(wei)三不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)也(ye)(ye)(ye)(ye)；好货财，私爱妻(qi)(qi)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)，而(er)不(bu)(bu)顾(gu)父(fu)(fu)(fu)母(mu)(mu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)养(yang)，为(wei)(wei)(wei)三不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)也(ye)(ye)(ye)(ye)；纵其(qi)耳目之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)欲，陷于其(qi)罪(zui)，以(yi)(yi)辱及父(fu)(fu)(fu)母(mu)(mu)，是(shi)(shi)(shi)(shi)四(si)不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)也(ye)(ye)(ye)(ye)；好勇(yong)暴，好争(zheng)斗(dou)，好顽(wan)很，以(yi)(yi)惊危父(fu)(fu)(fu)母(mu)(mu)，是(shi)(shi)(shi)(shi)五(wu)不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)也(ye)(ye)(ye)(ye)。章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)岂有(you)一事(shi)(shi)于此五(wu)不(bu)(bu)孝(xiao)(xiao)(xiao)(xiao)(xiao)乎。“夫(fu)(fu)(fu)章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)，子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)父(fu)(fu)(fu)责(ze)(ze)善而(er)不(bu)(bu)相(xiang)遇也(ye)(ye)(ye)(ye)。责(ze)(ze)善，朋友之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)也(ye)(ye)(ye)(ye)，父(fu)(fu)(fu)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)责(ze)(ze)善，贼(zei)恩之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大者(zhe)(zhe)”，孟(meng)(meng)(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)言(yan)章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)但失(shi)于父(fu)(fu)(fu)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)责(ze)(ze)善不(bu)(bu)相(xiang)遇也(ye)(ye)(ye)(ye)。不(bu)(bu)遇者(zhe)(zhe)，是(shi)(shi)(shi)(shi)不(bu)(bu)相(xiang)得也(ye)(ye)(ye)(ye)。其(qi)所(suo)以(yi)(yi)相(xiang)责(ze)(ze)于善，乃朋友切(qie)磋(cuo)琢磨之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)也(ye)(ye)(ye)(ye)。如(ru)父(fu)(fu)(fu)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)相(xiang)责(ze)(ze)善，是(shi)(shi)(shi)(shi)贼(zei)害其(qi)父(fu)(fu)(fu)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)恩大者(zhe)(zhe)矣(yi)(yi)。“夫(fu)(fu)(fu)章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)岂不(bu)(bu)欲有(you)夫(fu)(fu)(fu)妻(qi)(qi)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)母(mu)(mu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)属哉”至“是(shi)(shi)(shi)(shi)则(ze)章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)而(er)已矣(yi)(yi)”，孟(meng)(meng)(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)又(you)(you)(you)言(yan)夫(fu)(fu)(fu)章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)与(yu)父(fu)(fu)(fu)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)不(bu)(bu)相(xiang)遇而(er)离之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，岂以(yi)(yi)章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)不(bu)(bu)欲有(you)夫(fu)(fu)(fu)妻(qi)(qi)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)母(mu)(mu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)(wei)(wei)亲属哉？为(wei)(wei)(wei)其(qi)得罪(zui)于父(fu)(fu)(fu)，不(bu)(bu)得近焉，故用出(chu)(chu)去其(qi)妻(qi)(qi)，屏(ping)(ping)逐其(qi)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)，终身(shen)不(bu)(bu)为(wei)(wei)(wei)妻(qi)(qi)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)所(suo)养(yang)也(ye)(ye)(ye)(ye)。其(qi)章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)如(ru)或开设(she)于心为(wei)(wei)(wei)不(bu)(bu)若是(shi)(shi)(shi)(shi)，离之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)父(fu)(fu)(fu)，故出(chu)(chu)妻(qi)(qi)屏(ping)(ping)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)，是(shi)(shi)(shi)(shi)陷父(fu)(fu)(fu)于不(bu)(bu)义(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)罪(zui)者(zhe)(zhe)矣(yi)(yi)，是(shi)(shi)(shi)(shi)则(ze)罪(zui)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)莫大者(zhe)(zhe)矣(yi)(yi)。是(shi)(shi)(shi)(shi)则(ze)章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)行(xing)，以(yi)(yi)此而(er)已，我(wo)何(he)可绝(jue)而(er)不(bu)(bu)与(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)邪？以(yi)(yi)此论(lun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，则(ze)章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)过，过于厚者(zhe)(zhe)矣(yi)(yi)，宜孟(meng)(meng)(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)与(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)游，又(you)(you)(you)从(cong)而(er)礼貌(mao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。盖谓(wei)不(bu)(bu)顾(gu)父(fu)(fu)(fu)母(mu)(mu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)养(yang)者(zhe)(zhe)，是(shi)(shi)(shi)(shi)有(you)逆于父(fu)(fu)(fu)母(mu)(mu)，而(er)不(bu)(bu)顺父(fu)(fu)(fu)母(mu)(mu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意耳。《孝(xiao)(xiao)(xiao)(xiao)(xiao)经》云：“父(fu)(fu)(fu)有(you)争(zheng)，子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)则(ze)身(shen)不(bu)(bu)陷于不(bu)(bu)义(yi)。”礼云：“与(yu)其(qi)得罪(zui)于州闾乡党，宁熟谏。”然则(ze)父(fu)(fu)(fu)有(you)不(bu)(bu)义(yi)，虽熟谏以(yi)(yi)争(zheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)可也(ye)(ye)(ye)(ye)，又(you)(you)(you)安可以(yi)(yi)朋友责(ze)(ze)善施于父(fu)(fu)(fu)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)间哉。故章(zhang)(zhang)(zhang)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)所(suo)以(yi)(yi)离之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，遂用出(chu)(chu)妻(qi)(qi)屏(ping)(ping)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)(zi)，为(wei)(wei)(wei)其(qi)父(fu)(fu)(fu)有(you)不(bu)(bu)义(yi)而(er)不(bu)(bu)可言(yan)耳。
曾子居武城，有越寇。或曰：“寇至，盍去诸？”（盍，何不也。曾子居武城，有越寇将来，人曰寇方至，何不去之？）
曰：“无寓人于我室，毁伤其薪木。”寇退，则曰：“我墙屋，我将反。”（寓，寄也。曾子欲去，戒其守人曰：无寄人于我室，恐其伤我薪草树木也。寇退，则曰：治墙屋之坏者，我将来反。）
寇退，曾子反。左右曰：“待先生如此其忠且敬也，寇职则先去以为民望，寇退则反，殆于不可。”（左右相与非议曾子者，言武城邑大夫敬曾子，武城人为曾子忠谋，劝使避寇，君臣忠敬如此，而先生寇至则先去，使百姓瞻望而效之，寇退安宁则复来还，殆不可如是。怪曾子何以行之也。）
沈犹行曰：“是非汝所知也。昔沈犹有负刍之祸，从先生者七十人，未有与焉。”（沈犹行，曾子弟子也。行谓左右之人曰：先生之行，非汝所能知也。先生，曾子也。往者先生尝从门徒七十人，舍吾沈犹氏，时有作乱者曰负刍，来攻沈犹氏，先生率弟子去之，不与其难。言宾师不与臣同耳。）
子思居于卫，有齐寇。或曰：“寇至，盍去诸？”子思曰：“如去，君谁与守？”（，子思名也。子思欲助卫君赴难。）
孟子曰：“曾子、子思同道。曾子，师也，父兄也。子思，臣也，微也。曾子、子思易地则皆然。”（孟子以为二人同道。曾子为武城人作师，则其父兄，故去留无毁。子思，微少也，又为臣，委质为臣当死难，故不去也。子思与曾子，易地皆然。）
[疏]“曾子居武城”至“易地则皆然”。
○正义曰：此章指言臣当营君，师在余裕，二人处义，非殊者也。是故孟子纪之，谓得其同。“曾子居武城，有越寇”至“或曰：寇至，盍去诸”者，孟子言曾子尝居于武城之邑，有南越寇贼兴，或人告之曰：寇贼来，何不去之？“曰：无寓人于我室，毁伤其薪木。寇退，则曰：修我墙屋，我将反”者，言曾子欲去，乃戒其所守之人，曰：无寓人于我此室，而毁伤我薪木。寇贼既退，则曰：修我墙屋，我将反居此。“寇退，曾子反，左右曰：待先生如此其忠且敬也”至“殆于不可”者，言寇贼已退，曾子于是乎反居此也，左右之大夫皆曰：待先生如此其忠而不敢慢也，寇贼至则先去，以使民瞻望而效之。寇退平静，则反其居，殆不可如是也。“沈犹行曰”至“未有与焉”者，言沈犹行答左右之人，曰：先生之去，非汝所能知者也，往日沈犹有寇贼，自负其刍草来攻我室，随从先生者有七十人，言曾子率弟子而去之，故未有与及此难也，故得免其祸焉。先生，曾子也。“子思居于卫，有齐寇”至“君谁与守”者，孟子又言子思居于卫邑，有齐国之寇贼兴，或人告之曰：寇贼来，何不去之。子思乃自称名，答或人曰：如使见其寇贼至则去之，卫君则谁与为守护。，子思名也。“孟子曰，曾子、子思同道”至“易地则皆然”，孟子引至于此，乃曰：曾子、子思二人其道则同也。以其曾子居于武城，则师之道也，如人之父兄也，则去留人不可毁，无它，其以无所拘也；子思居于卫，则臣之道也，其势则微小也，当赴君之难，不可去也，无它，以其有所拘也。虽然，二人如更易其地，则皆能如是也。谓子思居于曾子之所而为之师，亦未必不能如曾子去留无所拘也，曾子居于子思之所而为之臣，亦未必不能如子思赴君之难而不去也。故曰“曾子、子思同道”。案《史记·弟子传》：“曾子名参，字子舆，武城人。少孔子四十六岁，孔子以为能通孝道，故授之业，作《孝经》，死于鲁国。”
○注“，子思名也”。
○正义曰：案《世家》云：“子思(si)名，字子思(si)，伯鱼之子，孔子之孙(sun)也(ye)。六十(shi)二，尝(chang)困于宋(song)。子思(si)作《中庸》，没于卫。”
储子曰：“王使人间夫子，果有以异于人乎？”（储子，齐人也。间，视也。果，能也。谓孟子曰：王言贤者身貌必当有异，故使人视夫子能有异于众人之容乎？）
孟子曰：“何以异于人哉！尧舜与人同耳。”（人生同受法于天地之形，我当何以异于人哉？且尧舜之貌与凡人同耳。其所以异，乃以仁义之道，在于内也。）
[疏]“储子”至“同耳”。
○正义曰：此章指言人以道殊，贤愚体别，头员足方，善恶如一。储子之言，齐王之不达也。储子谓孟子曰：齐王使人视夫子能有以异别于众人乎？以其齐王必谓孟子之贤，貌状须有异于人也。孟子答之曰：我何以有别异于众人哉？虽尧舜之盛帝亦与人同其貌状耳。但其所以有异于众人者，特以仁义之道与人异耳。孟子言此，则知齐王是为不达者也。盖古之人善观人者，不索人于形骸之外，而索之于形骸之内。今齐王乃索孟子于形骸之外，宜其过也。
○注“储子，齐人也”。
○正义曰(yue)：盖亦因经而(er)为言(yan)之也，故孟子仕于齐，今此乃(nai)曰(yue)王使人来者，是知(zhi)为齐人。
齐人有一妻一妾而处室者。其良人出，则必餍酒肉而后反。其妻问所与饮食者，则尽富贵也。（良人，夫也。尽富贵者，夫诈言其姓名也。）
其妻告其妾曰：“良人出，则必餍酒肉而后反，问其与饮食者，尽富贵也，而未尝有显者来。吾将间良人之所之也。”（妻疑其诈，故欲视其所之。）
蚤起，施从良人之所之，遍国中无与立谈者。卒之东郭番间之祭者，乞其馀；不足，又顾而之他。此其为餍足之道也。（施者，邪施而行，不欲使良人觉也。番间，郭外冢间也。乞其祭者所馀酒肉也。）
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。（妻妾于中庭悲伤其良人，相对涕泣而谤毁之。）
而良人未之知也，施施从外来，骄其妻妾。（施施犹扁扁喜悦之貌。以为妻妾不知，如故骄之也。）
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，几希矣。（由，用也。用君子之道观之，今求富贵者，皆以枉曲之道，昏夜乞哀而求之，以骄人于白日。此良人为妻妾所羞而泣伤也。几希者，言今苟求富贵，妻妾虽不羞泣者，与此良人妻妾何异也。）
[疏]“齐人”至“几希矣”。
○正(zheng)(zheng)义曰(yue)：此(ci)章(zhang)指言(yan)(yan)(yan)小人(ren)(ren)(ren)(ren)苟(gou)得(de)，谓不(bu)见知，君子观之(zhi)(zhi)(zhi)(zhi)，与正(zheng)(zheng)道(dao)乖。妻(qi)(qi)(qi)妾(qie)犹(you)羞，况(kuang)于(yu)国(guo)人(ren)(ren)(ren)(ren)。著以(yi)为(wei)(wei)戒，耻(chi)之(zhi)(zhi)(zhi)(zhi)甚焉。“齐(qi)(qi)人(ren)(ren)(ren)(ren)有一(yi)(yi)妻(qi)(qi)(qi)一(yi)(yi)妾(qie)”至(zhi)“几希矣(yi)”者(zhe)(zhe)(zhe)(zhe)，孟子托此(ci)以(yi)讥(ji)时人(ren)(ren)(ren)(ren)苟(gou)贪富(fu)贵而(er)(er)(er)骄(jiao)人(ren)(ren)(ren)(ren)者(zhe)(zhe)(zhe)(zhe)也，言(yan)(yan)(yan)齐(qi)(qi)国(guo)中(zhong)人(ren)(ren)(ren)(ren)有一(yi)(yi)妻(qi)(qi)(qi)一(yi)(yi)妾(qie)者(zhe)(zhe)(zhe)(zhe)，而(er)(er)(er)居处于(yu)室(shi)，其(qi)(qi)(qi)良(liang)(liang)人(ren)(ren)(ren)(ren)出外，则必餍(yan)饱(bao)(bao)酒(jiu)肉而(er)(er)(er)后归，其(qi)(qi)(qi)妻(qi)(qi)(qi)问所(suo)(suo)与饮(yin)食酒(jiu)肉者(zhe)(zhe)(zhe)(zhe)，良(liang)(liang)人(ren)(ren)(ren)(ren)则尽(jin)(jin)以(yi)为(wei)(wei)富(fu)贵者(zhe)(zhe)(zhe)(zhe)与之(zhi)(zhi)(zhi)(zhi)也。其(qi)(qi)(qi)妻(qi)(qi)(qi)遂(sui)(sui)告(gao)其(qi)(qi)(qi)妾(qie)曰(yue)：良(liang)(liang)人(ren)(ren)(ren)(ren)出门(men)则必餍(yan)饱(bao)(bao)酒(jiu)肉而(er)(er)(er)后归，问其(qi)(qi)(qi)所(suo)(suo)与者(zhe)(zhe)(zhe)(zhe)，良(liang)(liang)人(ren)(ren)(ren)(ren)皆(jie)(jie)以(yi)为(wei)(wei)富(fu)贵者(zhe)(zhe)(zhe)(zhe)与之(zhi)(zhi)(zhi)(zhi)也，而(er)(er)(er)未(wei)尝见有富(fu)贵显达(da)者(zhe)(zhe)(zhe)(zhe)来家(jia)中(zhong)，我将视(shi)其(qi)(qi)(qi)良(liang)(liang)人(ren)(ren)(ren)(ren)所(suo)(suo)往(wang)。妻(qi)(qi)(qi)疑之(zhi)(zhi)(zhi)(zhi)，故欲(yu)视(shi)其(qi)(qi)(qi)所(suo)(suo)往(wang)也。明日蚤(zao)起，乃邪施(shi)其(qi)(qi)(qi)身(shen)(shen)，微从良(liang)(liang)人(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)所(suo)(suo)往(wang)，遍尽(jin)(jin)一(yi)(yi)国(guo)之(zhi)(zhi)(zhi)(zhi)中(zhong)，无有与良(liang)(liang)人(ren)(ren)(ren)(ren)立(li)谈话者(zhe)(zhe)(zhe)(zhe)，终往(wang)齐(qi)(qi)国(guo)东郭之(zhi)(zhi)(zhi)(zhi)处，有冢间(jian)之(zhi)(zhi)(zhi)(zhi)祭者(zhe)(zhe)(zhe)(zhe)，良(liang)(liang)人(ren)(ren)(ren)(ren)乃就(jiu)乞其(qi)(qi)(qi)馀祭之(zhi)(zhi)(zhi)(zhi)酒(jiu)肉，不(bu)饱(bao)(bao)餍(yan)，又顾视(shi)而(er)(er)(er)求之(zhi)(zhi)(zhi)(zhi)于(yu)他人(ren)(ren)(ren)(ren)，以(yi)此(ci)遂(sui)(sui)为(wei)(wei)餍(yan)足之(zhi)(zhi)(zhi)(zhi)道(dao)。其(qi)(qi)(qi)妻(qi)(qi)(qi)乃先归告(gao)其(qi)(qi)(qi)妾(qie)，曰(yue)：良(liang)(liang)人(ren)(ren)(ren)(ren)者(zhe)(zhe)(zhe)(zhe)，所(suo)(suo)仰望而(er)(er)(er)终身(shen)(shen)者(zhe)(zhe)(zhe)(zhe)也，今乃若此(ci)而(er)(er)(er)乞之(zhi)(zhi)(zhi)(zhi)祭者(zhe)(zhe)(zhe)(zhe)为(wei)(wei)餍(yan)足。遂(sui)(sui)与其(qi)(qi)(qi)妾(qie)共讪良(liang)(liang)人(ren)(ren)(ren)(ren)，而(er)(er)(er)相(xiang)对涕泣于(yu)中(zhong)庭之(zhi)(zhi)(zhi)(zhi)间(jian)，而(er)(er)(er)良(liang)(liang)人(ren)(ren)(ren)(ren)未(wei)之(zhi)(zhi)(zhi)(zhi)知其(qi)(qi)(qi)妻(qi)(qi)(qi)妾(qie)非讪其(qi)(qi)(qi)已(yi)(yi)，又施(shi)施(shi)然(ran)喜(xi)悦从外来，归复骄(jiao)泰其(qi)(qi)(qi)妻(qi)(qi)(qi)妾(qie)。孟子引至(zhi)此(ci)，乃曰(yue)：由此(ci)齐(qi)(qi)人(ren)(ren)(ren)(ren)观之(zhi)(zhi)(zhi)(zhi)，则今之(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)所(suo)(suo)以(yi)谄求富(fu)贵利达(da)者(zhe)(zhe)(zhe)(zhe)，其(qi)(qi)(qi)妻(qi)(qi)(qi)与妾(qie)而(er)(er)(er)不(bu)羞耻(chi)不(bu)相(xiang)对涕泣于(yu)中(zhong)庭者(zhe)(zhe)(zhe)(zhe)几希矣(yi)。言(yan)(yan)(yan)其(qi)(qi)(qi)少也，皆(jie)(jie)若此(ci)齐(qi)(qi)人(ren)(ren)(ren)(ren)耳(er)。盖(gai)孟子之(zhi)(zhi)(zhi)(zhi)言(yan)(yan)(yan)，每(mei)每(mei)及(ji)此(ci)者(zhe)(zhe)(zhe)(zhe)，所(suo)(suo)以(yi)救时之(zhi)(zhi)(zhi)(zhi)弊，不(bu)得(de)不(bu)如已(yi)(yi)矣(yi)。
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