卷十一上·告子章句上（凡二十章）
（告子者，告，姓也；子，男子之通称也；名不害。兼治儒墨之道者，尝学于孟子，而不能纯彻性命之理。《论语》曰：“子罕言命。”谓性命难言也。以告子能执弟子之问，故以题篇。）
[疏]正义曰：此篇首论告子言性，所以次于《万章》问孝之篇者，以其为孝之道，其本在性也，故此篇首以告子之言性，遂为篇题，次于《万章》，不亦宜乎。此篇凡三十六章，赵氏分之以成上下卷。此卷凡二十章而已。一章言养性长义，顺夫自然，残木为器，变而后成。二章言人之欲善，由水好下，迫势激跃，失其素真。三章言人之性与善俱生。四章言明仁义由内，以晓告子。五章言公都告子受命，然后乃理。六章言天之生人，皆有善性，引而之，善恶异衢。其七章言人廪性俱有好憎，或为君子，或为小人，犹麦不齐，雨露使然也。八章言秉心持正，使邪不干，犹止斧斤，不伐牛山，则山木茂，人则称仁。九章言弈为小数，不精不能，一人善之，十人恶之，若竭其道，何由智哉？十章言舍生取义，义之大者也。十一章言由路求心，为得其本。十二章言舍大恶小，不知其要。十三章言莫知养身，而养其树木。十四章言养其行，治其政，俱用智力，善恶相厉，是以君子居处思义，饮食思礼。十五章言天与人性，先立其大。十六章言古人修天爵，自乐之也，今要人爵，以诱待也，得人弃天，道之忌也，或以招之，小人事也。十七章言所贵在身，人不知求。十八章言为仁不至，不反求诸己，谓水胜火，熄而后已，不仁之甚，终为亡矣。十九章言功毁几成，人在慎终，五不熟，荑稗是胜，是以为仁，必其成也。二十章言彀张规矩，以喻为仁，学不为仁，由是二教，失其法而行之者也。其馀十六章，赵氏分在下卷，各有叙焉。
○注“告子者姓”至“篇题”。
○正义曰：云(yun)“告(gao)(gao)子(zi)名不(bu)害”者，《尽心篇》有浩(hao)生不(bu)害，疑为(wei)告(gao)(gao)子(zi)，姓(xing)告(gao)(gao)名不(bu)害，以浩(hao)生为(wei)字。赵注又(you)(you)云(yun)：浩(hao)生姓(xing)，名不(bu)害。又(you)(you)为(wei)二人。其(qi)佗经(jing)传(chuan)未(wei)详甚人。云(yun)《论(lun)语》子(zi)罕(han)言命，盖《论(lun)语》第九篇首(shou)云(yun)也(ye)，故以题其(qi)篇。
告子曰：“性，犹杞柳也；义，犹杯卷也。以人性为仁义，犹以杞柳为杯卷。”（告子以为人性为才干，义为成器，犹以杞柳之木为杯卷也。杞柳，柜柳也。一曰杞，木名也，《诗》云：“北山有杞。”杯卷，杯素也。）
孟子曰：“子能顺杞柳之性而以为杯卷乎？将戕贼杞柳而后以为杯卷也？（戕犹残也，《春秋传》曰：“戕舟发梁。”所能顺完杞柳，不伤其性，而成其杯卷乎？将斤斧残贼之，乃可以为杯卷乎？言必残贼也。）
如将贼杞柳而以为杯卷，则亦将戕贼人以为仁义与？（孟子言以人身为仁义，岂可复残伤其形体乃成仁义邪？明不可此杯卷。）
率天下之人而祸仁义者，必子之言夫。”（以告子转性为仁义，若转木以成器，必残贼之，故言率人以祸仁义者，必子之言。夫，盖叹辞也。）
[疏]“告子”至“言夫”。
○正义曰：此章指言养性长义，顺夫自然，残木为器，变而后成。告子道偏，见有不纯，仁内义外，违人之端。孟子拂之，不假以言也。“告子曰”至“为杯卷”，告子言人之性譬若杞柳，义若杯卷也。以人之性为其仁义之道，若以杞柳之木为之杯卷也。杞，枸杞也。柳，少杨也。杯，素朴也。卷，器之似屈转木作也。以其杞柳可以柔而作卷也。“孟子曰：子能顺杞柳之性为杯卷乎”至“必子之言夫”，孟子乃拂之曰：子能顺杞柳之木性以为杯卷乎？以其将以斤斧残贼其杞柳然后为之杯卷也。如将斤斧残贼杞柳而以为之杯卷，是亦将残贼人之形躯然后以为仁义与。且驱天下之之人而残祸仁义之道者，是亦必子之此言也。孟子所以拂之以此，盖谓人之性仁义，固有不可比之杯卷以杞柳为之也。
○注“杞(qi)柳柜柳”至“素”。正(zheng)义曰：案《说文(wen)》云(yun)：“杞(qi)，枸杞(qi)。”“柳，少杨也。”“杯(bei)，<匚赣>也。”“卷，屈木(mu)盂也，所(suo)谓器似升屈木(mu)作是也。”《诗》云(yun)“北山有杞(qi)”，《南山有台》文(wen)也。
告子曰：“性犹湍水也，决诸东方则东流，决诸西方则西流。人性之无分于善不善也，犹水之无分于东西也。”（湍者圜也，谓湍水湍萦水也。告子以喻人性若是水也，善恶随物而化，无本善不善之性也。）
孟子曰：“水信无分于东西，无分于上下乎？人性之善也，犹水之就下也。人无有不善，水无有不下。今夫水搏而跃之，可使过颡；激而行之，可使在山：是岂水之性哉？其势则然也。人之可使为不善，其性亦犹是也。”（孟子曰：水诚无分于东西，故决之而往也，水岂无分于上下乎？水性但欲下耳。人性生而有善，犹水之欲下也。所以知人皆有善性，似水无有不下者也。跃，跳。颡，额也。人以手跳水，可使过颡，激之可令上山，皆迫于势耳，非水之性也。人之可使为不善，非顺其性也，亦妄为利欲之势所诱迫耳，犹是水也。言其本性非不善也。）
[疏]“告子”至“是也”。
○正义曰：此章指言人之欲善，犹水好下，迫势激跃，失其素真，是以守正性为君子，随曲折为小人者也。“告子曰性犹湍水也”至“东西也”，告子言人之性犹萦回之水也。湍，圜，萦回之势也。萦回之水，决之使流于东方则东流之，使之流西方则西流之。而人之性，无分于为善为不善也，如萦回之之水，无分于东西也。“孟子曰”至“是也”，孟子言水之性无分于东西上下乎？言有分于东西上下也。人性之善也，犹水之就下也，人无有性之不善者，水无有不就下者。今夫水之势，抟而跳之，可使过颡；激而行之，可令上山：如此，岂水性如是哉？是其势如是也。人之性所以可使为不善者，亦若此水之势也。以其人之性不善，乃利欲而诱迫之也，亦搏激其水之谓也。
○注“湍者圜也”。
○正义曰：《说文(wen)》云(yun)：“湍(tuan)(tuan)，急濑水(shui)。”又云(yun)：“濑，水(shui)流沙上(shang)也。”今谓萦(ying)回之(zhi)水(shui)者(zhe)，言其水(shui)流沙上(shang)，萦(ying)回之(zhi)势，湍(tuan)(tuan)湍(tuan)(tuan)然也。
告子曰：“生之谓性。”（凡物生同类者皆同性。）
孟子曰：“生之谓性也，犹白之谓白与？”（犹见白物皆谓之同白，无异性。）
曰：“然。”（告子曰然。）
“白羽之白也，犹白雪之白；白雪之白，犹白玉之白欤？”（孟子以为羽性轻，雪性消，玉性坚，虽俱白，其性不同。问告子，以三白之性同邪？）
曰：“然。”（告子曰然，诚以为同也。）
“然则犬之性犹牛之性，牛之性犹人之性欤？”（孟子言犬之性岂与牛同所欲，牛之性岂与人同所欲乎？）
[疏]“告(gao)(gao)(gao)子(zi)(zi)(zi)曰(yue)(yue)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)”至“性(xing)(xing)(xing)(xing)(xing)欤”。正(zheng)义(yi)曰(yue)(yue)：此章指言(yan)物虽(sui)有(you)性(xing)(xing)(xing)(xing)(xing)，性(xing)(xing)(xing)(xing)(xing)各殊异(yi)，惟人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)，与(yu)善(shan)俱(ju)生(sheng)(sheng)，赤子(zi)(zi)(zi)入井，以(yi)(yi)发其(qi)诚(cheng)，告(gao)(gao)(gao)子(zi)(zi)(zi)一之(zhi)(zhi)(zhi)(zhi)(zhi)，知(zhi)(zhi)其(qi)粗(cu)矣，孟(meng)(meng)子(zi)(zi)(zi)精(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)，是在其(qi)中。“告(gao)(gao)(gao)子(zi)(zi)(zi)曰(yue)(yue)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)谓(wei)(wei)性(xing)(xing)(xing)(xing)(xing)”，告(gao)(gao)(gao)子(zi)(zi)(zi)言(yan)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)生(sheng)(sheng)与(yu)物之(zhi)(zhi)(zhi)(zhi)(zhi)生(sheng)(sheng)皆谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)，以(yi)(yi)其(qi)为(wei)同(tong)也(ye)(ye)(ye)(ye)(ye)。“孟(meng)(meng)子(zi)(zi)(zi)曰(yue)(yue)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)谓(wei)(wei)性(xing)(xing)(xing)(xing)(xing)也(ye)(ye)(ye)(ye)(ye)，犹白(bai)(bai)(bai)(bai)(bai)(bai)之(zhi)(zhi)(zhi)(zhi)(zhi)谓(wei)(wei)白(bai)(bai)(bai)(bai)(bai)(bai)欤”，孟(meng)(meng)子(zi)(zi)(zi)见告(gao)(gao)(gao)子(zi)(zi)(zi)以(yi)(yi)为(wei)凡物生(sheng)(sheng)同(tong)谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)，故(gu)(gu)(gu)问(wen)之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)：然(ran)则(ze)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)谓(wei)(wei)性(xing)(xing)(xing)(xing)(xing)，是如(ru)凡物之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)皆谓(wei)(wei)同(tong)白(bai)(bai)(bai)(bai)(bai)(bai)，无异(yi)性(xing)(xing)(xing)(xing)(xing)也(ye)(ye)(ye)(ye)(ye)。“曰(yue)(yue)然(ran)”，告(gao)(gao)(gao)子(zi)(zi)(zi)以(yi)(yi)为(wei)诚(cheng)如(ru)是也(ye)(ye)(ye)(ye)(ye)。“白(bai)(bai)(bai)(bai)(bai)(bai)羽之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)(ye)(ye)(ye)，犹白(bai)(bai)(bai)(bai)(bai)(bai)雪(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)；白(bai)(bai)(bai)(bai)(bai)(bai)雪(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)，犹白(bai)(bai)(bai)(bai)(bai)(bai)玉之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)欤”，孟(meng)(meng)子(zi)(zi)(zi)又言(yan)是则(ze)白(bai)(bai)(bai)(bai)(bai)(bai)羽毛之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)，亦(yi)如(ru)白(bai)(bai)(bai)(bai)(bai)(bai)雪(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)；白(bai)(bai)(bai)(bai)(bai)(bai)雪(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)，亦(yi)如(ru)白(bai)(bai)(bai)(bai)(bai)(bai)玉之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)欤？故(gu)(gu)(gu)以(yi)(yi)此三者(zhe)问(wen)告(gao)(gao)(gao)子(zi)(zi)(zi)，然(ran)孟(meng)(meng)子(zi)(zi)(zi)以(yi)(yi)谓(wei)(wei)羽毛之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)，则(ze)其(qi)性(xing)(xing)(xing)(xing)(xing)轻；白(bai)(bai)(bai)(bai)(bai)(bai)雪(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)，其(qi)性(xing)(xing)(xing)(xing)(xing)易消；白(bai)(bai)(bai)(bai)(bai)(bai)玉之(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)，其(qi)性(xing)(xing)(xing)(xing)(xing)坚：是其(qi)性(xing)(xing)(xing)(xing)(xing)有(you)不(bu)同(tong)其(qi)白(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)(ye)(ye)(ye)。“曰(yue)(yue)然(ran)”，告(gao)(gao)(gao)子(zi)(zi)(zi)不(bu)知(zhi)(zhi)为(wei)有(you)异(yi)，故(gu)(gu)(gu)亦(yi)以(yi)(yi)为(wei)诚(cheng)然(ran)也(ye)(ye)(ye)(ye)(ye)。言(yan)则(ze)同(tong)也(ye)(ye)(ye)(ye)(ye)。“然(ran)则(ze)犬(quan)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)犹牛(niu)(niu)(niu)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)，牛(niu)(niu)(niu)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)犹人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)欤”，孟(meng)(meng)子(zi)(zi)(zi)曰(yue)(yue)：又如(ru)是，则(ze)犬(quan)狗之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)犹牛(niu)(niu)(niu)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)，牛(niu)(niu)(niu)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)亦(yi)犹人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)与(yu)？孟(meng)(meng)子(zi)(zi)(zi)所以(yi)(yi)言(yan)此者(zhe)，以(yi)(yi)其(qi)犬(quan)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)，金(jin)畜(chu)也(ye)(ye)(ye)(ye)(ye)，故(gu)(gu)(gu)其(qi)性(xing)(xing)(xing)(xing)(xing)守；牛(niu)(niu)(niu)之(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)，土(tu)畜(chu)也(ye)(ye)(ye)(ye)(ye)，故(gu)(gu)(gu)其(qi)性(xing)(xing)(xing)(xing)(xing)顺；夫人(ren)(ren)受天地之(zhi)(zhi)(zhi)(zhi)(zhi)中，万物俱(ju)备于我者(zhe)也(ye)(ye)(ye)(ye)(ye)，是其(qi)廪(lin)阴与(yu)阳(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)气所生(sheng)(sheng)也(ye)(ye)(ye)(ye)(ye)，故(gu)(gu)(gu)其(qi)性(xing)(xing)(xing)(xing)(xing)能柔能刚：是为(wei)不(bu)同(tong)者(zhe)。告(gao)(gao)(gao)子(zi)(zi)(zi)不(bu)知(zhi)(zhi)，但知(zhi)(zhi)其(qi)粗(cu)者(zhe)也(ye)(ye)(ye)(ye)(ye)。
告子曰：“食、色，性也。仁，内也，非外也。义，外也，非内也。”（人之甘食、悦色者，人之性也。仁由内出，义在外也，不从己身出也。）
孟子曰：“何以谓仁内义外也？”（孟子怪告子是言也。）
曰：“彼长而我长之，非有长于我也。犹彼白而我白之，从其白于外也，故谓之外也。”（告子言见彼人年老长大，故我长敬之。长大者，非在我者也，犹白色见于外者也。）
曰：“异于白马之白也，无以异于白人之白也。不识长马之长也，无以异于长人之长欤？且谓长者义乎？长之者义乎？”（孟子曰：长异于白，白马白人，同谓之白可也，不知敬老马无异于敬老人邪。且谓老者为义义乎？将谓敬老者为有义乎？且敬老者，己也，何以为外也。）
曰：“吾弟则爱之，秦人之弟则不爱也，是以我为悦者也，故谓之内。长楚人之长，亦长吾之长，是以长为悦者也，故谓之外也。”（告子曰：爱从己则己心悦，故谓之内。所悦喜老者在外，故曰外也。）
曰：“耆秦人之炙，无以异于耆吾炙。夫物则亦有然者也，然则耆炙亦有外欤？”（孟子曰：耆炙同等，情出于中。敬楚人之老，与敬己之老，亦同己情性敬之。虽非己炙，同美，故曰物则有然者也。如耆炙之意，岂在外邪。言楚、秦，喻远也。）
[疏]“告子曰食色”至“亦有外欤”。
○正义(yi)(yi)(yi)曰(yue)(yue)(yue)：此章指言(yan)事(shi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)虽(sui)从(cong)(cong)外(wai)(wai)(wai)(wai)(wai)，行(xing)其(qi)(qi)(qi)事(shi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)，皆发于(yu)(yu)中。明(ming)仁(ren)(ren)、义(yi)(yi)(yi)由内(nei)，所以(yi)(yi)(yi)(yi)晓告(gao)(gao)(gao)(gao)子(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)惑者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)。“告(gao)(gao)(gao)(gao)子(zi)(zi)(zi)曰(yue)(yue)(yue)：食、色(se)(se)，性也(ye)(ye)(ye)(ye)(ye)。仁(ren)(ren)，内(nei)也(ye)(ye)(ye)(ye)(ye)，非(fei)外(wai)(wai)(wai)(wai)(wai)也(ye)(ye)(ye)(ye)(ye)。义(yi)(yi)(yi)，外(wai)(wai)(wai)(wai)(wai)也(ye)(ye)(ye)(ye)(ye)，非(fei)内(nei)也(ye)(ye)(ye)(ye)(ye)”，告(gao)(gao)(gao)(gao)子(zi)(zi)(zi)言(yan)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)嗜其(qi)(qi)(qi)甘食，悦其(qi)(qi)(qi)好色(se)(se)，是(shi)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)性也(ye)(ye)(ye)(ye)(ye)。仁(ren)(ren)在(zai)(zai)我(wo)(wo)(wo)(wo)(wo)(wo)为(wei)(wei)内(nei)，非(fei)自(zi)外(wai)(wai)(wai)(wai)(wai)而(er)(er)入者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)；义(yi)(yi)(yi)在(zai)(zai)彼(bi)非(fei)在(zai)(zai)我(wo)(wo)(wo)(wo)(wo)(wo)，故为(wei)(wei)外(wai)(wai)(wai)(wai)(wai)也(ye)(ye)(ye)(ye)(ye)，非(fei)内(nei)也(ye)(ye)(ye)(ye)(ye)。“孟(meng)子(zi)(zi)(zi)曰(yue)(yue)(yue)：何(he)以(yi)(yi)(yi)(yi)谓(wei)仁(ren)(ren)内(nei)义(yi)(yi)(yi)外(wai)(wai)(wai)(wai)(wai)也(ye)(ye)(ye)(ye)(ye)”，孟(meng)子(zi)(zi)(zi)见(jian)告(gao)(gao)(gao)(gao)子(zi)(zi)(zi)以(yi)(yi)(yi)(yi)为(wei)(wei)仁(ren)(ren)内(nei)义(yi)(yi)(yi)外(wai)(wai)(wai)(wai)(wai)，故问之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)：何(he)以(yi)(yi)(yi)(yi)为(wei)(wei)仁(ren)(ren)内(nei)义(yi)(yi)(yi)外(wai)(wai)(wai)(wai)(wai)？“曰(yue)(yue)(yue)彼(bi)长(zhang)(zhang)(zhang)(zhang)(zhang)而(er)(er)我(wo)(wo)(wo)(wo)(wo)(wo)长(zhang)(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”至(zhi)“故谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)(wai)(wai)(wai)也(ye)(ye)(ye)(ye)(ye)”，告(gao)(gao)(gao)(gao)子(zi)(zi)(zi)言(yan)彼(bi)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)年老，而(er)(er)我(wo)(wo)(wo)(wo)(wo)(wo)从(cong)(cong)而(er)(er)敬长(zhang)(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，非(fei)有(you)(you)(you)(you)长(zhang)(zhang)(zhang)(zhang)(zhang)在(zai)(zai)我(wo)(wo)(wo)(wo)(wo)(wo)也(ye)(ye)(ye)(ye)(ye)。如彼(bi)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)色(se)(se)白(bai)，而(er)(er)我(wo)(wo)(wo)(wo)(wo)(wo)从(cong)(cong)而(er)(er)白(bai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)从(cong)(cong)其(qi)(qi)(qi)白(bai)于(yu)(yu)外(wai)(wai)(wai)(wai)(wai)也(ye)(ye)(ye)(ye)(ye)，我(wo)(wo)(wo)(wo)(wo)(wo)故谓(wei)义(yi)(yi)(yi)为(wei)(wei)在(zai)(zai)外(wai)(wai)(wai)(wai)(wai)也(ye)(ye)(ye)(ye)(ye)。“曰(yue)(yue)(yue)：异(yi)(yi)(yi)(yi)于(yu)(yu)白(bai)马(ma)(ma)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)也(ye)(ye)(ye)(ye)(ye)，无(wu)(wu)以(yi)(yi)(yi)(yi)异(yi)(yi)(yi)(yi)于(yu)(yu)白(bai)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)也(ye)(ye)(ye)(ye)(ye)。不识长(zhang)(zhang)(zhang)(zhang)(zhang)马(ma)(ma)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)也(ye)(ye)(ye)(ye)(ye)，无(wu)(wu)以(yi)(yi)(yi)(yi)异(yi)(yi)(yi)(yi)于(yu)(yu)长(zhang)(zhang)(zhang)(zhang)(zhang)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)欤(yu)？且谓(wei)长(zhang)(zhang)(zhang)(zhang)(zhang)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)义(yi)(yi)(yi)乎(hu)，长(zhang)(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)义(yi)(yi)(yi)乎(hu)”，孟(meng)子(zi)(zi)(zi)又(you)辟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)：彼(bi)长(zhang)(zhang)(zhang)(zhang)(zhang)而(er)(er)我(wo)(wo)(wo)(wo)(wo)(wo)长(zhang)(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，异(yi)(yi)(yi)(yi)于(yu)(yu)彼(bi)白(bai)而(er)(er)我(wo)(wo)(wo)(wo)(wo)(wo)白(bai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)。于(yu)(yu)白(bai)马(ma)(ma)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)色(se)(se)白(bai)，无(wu)(wu)以(yi)(yi)(yi)(yi)异(yi)(yi)(yi)(yi)于(yu)(yu)白(bai)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)色(se)(se)白(bai)也(ye)(ye)(ye)(ye)(ye)，是(shi)则(ze)同也(ye)(ye)(ye)(ye)(ye)，不知长(zhang)(zhang)(zhang)(zhang)(zhang)老马(ma)(ma)无(wu)(wu)以(yi)(yi)(yi)(yi)异(yi)(yi)(yi)(yi)于(yu)(yu)长(zhang)(zhang)(zhang)(zhang)(zhang)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)老乎(hu)？以(yi)(yi)(yi)(yi)其(qi)(qi)(qi)是(shi)则(ze)有(you)(you)(you)(you)异(yi)(yi)(yi)(yi)也(ye)(ye)(ye)(ye)(ye)。盖白(bai)马(ma)(ma)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)，与白(bai)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)，彼(bi)白(bai)而(er)(er)我(wo)(wo)(wo)(wo)(wo)(wo)白(bai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳(er)，我(wo)(wo)(wo)(wo)(wo)(wo)何(he)容心(xin)于(yu)(yu)其(qi)(qi)(qi)间哉，固无(wu)(wu)异(yi)(yi)(yi)(yi)也(ye)(ye)(ye)(ye)(ye)；长(zhang)(zhang)(zhang)(zhang)(zhang)马(ma)(ma)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)，与长(zhang)(zhang)(zhang)(zhang)(zhang)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)，则(ze)有(you)(you)(you)(you)钦不钦之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin)矣(yi)，此所以(yi)(yi)(yi)(yi)有(you)(you)(you)(you)异(yi)(yi)(yi)(yi)焉。以(yi)(yi)(yi)(yi)其(qi)(qi)(qi)长(zhang)(zhang)(zhang)(zhang)(zhang)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)有(you)(you)(you)(you)钦，长(zhang)(zhang)(zhang)(zhang)(zhang)马(ma)(ma)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)无(wu)(wu)钦，是(shi)则(ze)长(zhang)(zhang)(zhang)(zhang)(zhang)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)彼(bi)，长(zhang)(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)我(wo)(wo)(wo)(wo)(wo)(wo)，而(er)(er)义(yi)(yi)(yi)自(zi)长(zhang)(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)生，非(fei)自(zi)长(zhang)(zhang)(zhang)(zhang)(zhang)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)生也(ye)(ye)(ye)(ye)(ye)。如此，告(gao)(gao)(gao)(gao)子(zi)(zi)(zi)何(he)得谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)(wai)(wai)(wai)乎(hu)？故问之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)：且谓(wei)长(zhang)(zhang)(zhang)(zhang)(zhang)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)为(wei)(wei)有(you)(you)(you)(you)义(yi)(yi)(yi)乎(hu)，长(zhang)(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)为(wei)(wei)有(you)(you)(you)(you)义(yi)(yi)(yi)乎(hu)？“曰(yue)(yue)(yue)吾(wu)(wu)弟(di)(di)则(ze)爱(ai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”至(zhi)“故谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)(wai)(wai)(wai)也(ye)(ye)(ye)(ye)(ye)”，告(gao)(gao)(gao)(gao)子(zi)(zi)(zi)又(you)谓(wei)我(wo)(wo)(wo)(wo)(wo)(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弟(di)(di)则(ze)亲爱(ai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，秦(qin)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弟(di)(di)则(ze)我(wo)(wo)(wo)(wo)(wo)(wo)不爱(ai)，是(shi)爱(ai)以(yi)(yi)(yi)(yi)我(wo)(wo)(wo)(wo)(wo)(wo)为(wei)(wei)悦者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)，爱(ai)主(zhu)仁(ren)(ren)，故谓(wei)仁(ren)(ren)为(wei)(wei)内(nei)也(ye)(ye)(ye)(ye)(ye)；敬长(zhang)(zhang)(zhang)(zhang)(zhang)楚(chu)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)，亦(yi)敬长(zhang)(zhang)(zhang)(zhang)(zhang)吾(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)，是(shi)以(yi)(yi)(yi)(yi)长(zhang)(zhang)(zhang)(zhang)(zhang)为(wei)(wei)悦者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)，长(zhang)(zhang)(zhang)(zhang)(zhang)主(zhu)义(yi)(yi)(yi)，故谓(wei)义(yi)(yi)(yi)为(wei)(wei)外(wai)(wai)(wai)(wai)(wai)也(ye)(ye)(ye)(ye)(ye)。“曰(yue)(yue)(yue)耆秦(qin)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)炙(zhi)(zhi)(zhi)，无(wu)(wu)以(yi)(yi)(yi)(yi)异(yi)(yi)(yi)(yi)于(yu)(yu)耆吾(wu)(wu)炙(zhi)(zhi)(zhi)”至(zhi)“亦(yi)有(you)(you)(you)(you)外(wai)(wai)(wai)(wai)(wai)欤(yu)”，孟(meng)子(zi)(zi)(zi)又(you)以(yi)(yi)(yi)(yi)秦(qin)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)炙(zhi)(zhi)(zhi)而(er)(er)排之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，曰(yue)(yue)(yue)：好秦(qin)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)炙(zhi)(zhi)(zhi)，无(wu)(wu)以(yi)(yi)(yi)(yi)异(yi)(yi)(yi)(yi)于(yu)(yu)好吾(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)炙(zhi)(zhi)(zhi)，为(wei)(wei)物(wu)耳(er)，则(ze)亦(yi)有(you)(you)(you)(you)如是(shi)也(ye)(ye)(ye)(ye)(ye)，然则(ze)好炙(zhi)(zhi)(zhi)亦(yi)有(you)(you)(you)(you)外(wai)(wai)(wai)(wai)(wai)欤(yu)？且孟(meng)子(zi)(zi)(zi)所以(yi)(yi)(yi)(yi)排之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)此者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)，盖谓(wei)仁(ren)(ren)、义(yi)(yi)(yi)皆内(nei)也(ye)(ye)(ye)(ye)(ye)。以(yi)(yi)(yi)(yi)其(qi)(qi)(qi)秦(qin)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弟(di)(di)则(ze)不爱(ai)，吾(wu)(wu)弟(di)(di)则(ze)爱(ai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，爱(ai)与不爱(ai)，是(shi)皆自(zi)我(wo)(wo)(wo)(wo)(wo)(wo)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)，告(gao)(gao)(gao)(gao)子(zi)(zi)(zi)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)我(wo)(wo)(wo)(wo)(wo)(wo)为(wei)(wei)悦，则(ze)是(shi)矣(yi)；吾(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)吾(wu)(wu)长(zhang)(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，楚(chu)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长(zhang)(zhang)(zhang)(zhang)(zhang)吾(wu)(wu)亦(yi)长(zhang)(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，长(zhang)(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)亦(yi)皆自(zi)我(wo)(wo)(wo)(wo)(wo)(wo)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)，告(gao)(gao)(gao)(gao)子(zi)(zi)(zi)又(you)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)长(zhang)(zhang)(zhang)(zhang)(zhang)为(wei)(wei)悦，则(ze)非(fei)矣(yi)。是(shi)亦(yi)犹秦(qin)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)炙(zhi)(zhi)(zhi)与吾(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)炙(zhi)(zhi)(zhi)虽(sui)不同，而(er)(er)嗜之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)，皆自(zi)我(wo)(wo)(wo)(wo)(wo)(wo)也(ye)(ye)(ye)(ye)(ye)。如是(shi)，则(ze)义(yi)(yi)(yi)果非(fei)生于(yu)(yu)外(wai)(wai)(wai)(wai)(wai)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)。云炙(zhi)(zhi)(zhi)实，《周(zhou)书》曰(yue)(yue)(yue)“黄(huang)帝始燔肉(rou)为(wei)(wei)炙(zhi)(zhi)(zhi)”是(shi)也(ye)(ye)(ye)(ye)(ye)。秦(qin)、楚(chu)，所以(yi)(yi)(yi)(yi)喻外(wai)(wai)(wai)(wai)(wai)。
孟季子问公都子曰：“何以谓义内也？”（季子亦以为义外也。）
曰：“行吾敬，故谓之内也。”（公都子曰：以敬在心而行之，故言内也。）
“乡人长于伯兄一岁，则谁敬？”（季子曰：敬谁也？）
曰：“敬兄。”（公子都曰：当敬兄也。）
“酌则谁先？”（季子曰：酌酒则谁先酌？）
曰：“先酌乡人。”（公都子曰：当先乡人。）
“所敬在此，所长在彼，果在外非由内也。”（季子曰：所敬者兄也，所酌者乡人也。如此，义果在外不由内也。果犹竟也。）
公都子不能答，以告孟子。（公都子无以答季子之问。）
孟子曰：“敬叔父乎？敬弟乎？彼将曰：‘敬叔父。’曰：‘弟为尸则谁敬？’彼将曰：‘敬弟。’子曰：‘恶在其敬叔父也？’彼将曰：‘在位故也。’子亦曰：‘在位故也。’庸敬在兄，斯须之敬在乡人。”（孟子使公都子答季子如此，言弟以在尸位，故敬之；乡人以在宾位，故先酌之耳。庸，常也。常敬在兄，斯须之敬在乡人。）
季子闻之，曰：“敬叔父则敬，敬弟则敬，果在外，非由内也。”（随敬所在而敬之，果在外。）
公都曰：“冬日则饮汤，夏日则饮水，然则饮食亦在外也。”（汤、水虽异名，其得寒、温者中心也。虽随敬之所在，亦中心敬之，犹饮食从人所欲，岂可复谓之外也？）
[疏]“孟季”至“食亦在外也”。
○正义(yi)(yi)(yi)曰(yue)(yue)(yue)(yue)：此(ci)章指言凡人(ren)(ren)随形，不本(ben)其(qi)原(yuan)，贤者达情，知所(suo)以(yi)(yi)然(ran)。季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)信之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，犹(you)若(ruo)(ruo)告子(zi)(zi)(zi)(zi)(zi)(zi)(zi)，公(gong)(gong)都(dou)受命，然(ran)后乃(nai)理(li)。“孟(meng)(meng)季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)问公(gong)(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰(yue)(yue)(yue)(yue)：何(he)以(yi)(yi)谓(wei)(wei)义(yi)(yi)(yi)内(nei)也(ye)(ye)(ye)(ye)(ye)”，孟(meng)(meng)季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)犹(you)若(ruo)(ruo)告子(zi)(zi)(zi)(zi)(zi)(zi)(zi)，以(yi)(yi)为义(yi)(yi)(yi)外(wai)，故(gu)问孟(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)弟(di)(di)(di)(di)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)公(gong)(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰(yue)(yue)(yue)(yue)：何(he)以(yi)(yi)谓(wei)(wei)义(yi)(yi)(yi)为内(nei)也(ye)(ye)(ye)(ye)(ye)？“曰(yue)(yue)(yue)(yue)行吾敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)，故(gu)谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)内(nei)也(ye)(ye)(ye)(ye)(ye)”，公(gong)(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)答之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，曰(yue)(yue)(yue)(yue)所(suo)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)在(zai)(zai)(zai)(zai)(zai)心(xin)而(er)(er)(er)(er)行之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，故(gu)谓(wei)(wei)义(yi)(yi)(yi)为内(nei)也(ye)(ye)(ye)(ye)(ye)。“乡(xiang)人(ren)(ren)长于(yu)(yu)伯兄(xiong)(xiong)一岁，则(ze)(ze)(ze)谁(shei)(shei)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)”，季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)又(you)问之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)：乡(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)有长于(yu)(yu)己之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)伯兄(xiong)(xiong)一岁，则(ze)(ze)(ze)当敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)谁(shei)(shei)。“曰(yue)(yue)(yue)(yue)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)兄(xiong)(xiong)”，公(gong)(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰(yue)(yue)(yue)(yue)：当敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)己之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)兄(xiong)(xiong)也(ye)(ye)(ye)(ye)(ye)。“酌则(ze)(ze)(ze)谁(shei)(shei)先(xian)(xian)”，季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)又(you)问之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)如(ru)在(zai)(zai)(zai)(zai)(zai)筵则(ze)(ze)(ze)酌酒先(xian)(xian)酌谁(shei)(shei)。“曰(yue)(yue)(yue)(yue)先(xian)(xian)酌乡(xiang)人(ren)(ren)”，公(gong)(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰(yue)(yue)(yue)(yue)：当先(xian)(xian)酌乡(xiang)人(ren)(ren)也(ye)(ye)(ye)(ye)(ye)。“所(suo)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)在(zai)(zai)(zai)(zai)(zai)此(ci)，所(suo)长在(zai)(zai)(zai)(zai)(zai)彼，果在(zai)(zai)(zai)(zai)(zai)外(wai)，非由(you)内(nei)也(ye)(ye)(ye)(ye)(ye)”，季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)又(you)言所(suo)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)在(zai)(zai)(zai)(zai)(zai)兄(xiong)(xiong)，是敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)在(zai)(zai)(zai)(zai)(zai)此(ci)；酌在(zai)(zai)(zai)(zai)(zai)乡(xiang)人(ren)(ren)，是所(suo)长在(zai)(zai)(zai)(zai)(zai)彼：是义(yi)(yi)(yi)果在(zai)(zai)(zai)(zai)(zai)外(wai)者也(ye)(ye)(ye)(ye)(ye)，非由(you)内(nei)而(er)(er)(er)(er)出(chu)(chu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)。“公(gong)(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)不能答，以(yi)(yi)告孟(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)”，公(gong)(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)于(yu)(yu)此(ci)遂(sui)无言以(yi)(yi)应答，而(er)(er)(er)(er)乃(nai)告知于(yu)(yu)孟(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)。“孟(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰(yue)(yue)(yue)(yue)”至“斯须之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)在(zai)(zai)(zai)(zai)(zai)乡(xiang)人(ren)(ren)”，孟(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)谓(wei)(wei)公(gong)(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰(yue)(yue)(yue)(yue)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)叔(shu)(shu)(shu)父乎(hu)？敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)弟(di)(di)(di)(di)乎(hu)？彼季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)将曰(yue)(yue)(yue)(yue)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)叔(shu)(shu)(shu)父；则(ze)(ze)(ze)问之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)弟(di)(di)(di)(di)为主，则(ze)(ze)(ze)谁(shei)(shei)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)？彼季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)将曰(yue)(yue)(yue)(yue)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)弟(di)(di)(di)(di)；则(ze)(ze)(ze)又(you)问之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)：如(ru)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)弟(di)(di)(di)(di)，则(ze)(ze)(ze)安(an)在(zai)(zai)(zai)(zai)(zai)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)其(qi)叔(shu)(shu)(shu)父也(ye)(ye)(ye)(ye)(ye)？彼季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)将曰(yue)(yue)(yue)(yue)弟(di)(di)(di)(di)在(zai)(zai)(zai)(zai)(zai)位，故(gu)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)。子(zi)(zi)(zi)(zi)(zi)(zi)(zi)亦(yi)(yi)与之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)：所(suo)以(yi)(yi)先(xian)(xian)酌乡(xiang)人(ren)(ren)者，亦(yi)(yi)以(yi)(yi)在(zai)(zai)(zai)(zai)(zai)宾之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)位，故(gu)先(xian)(xian)酌之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)。言常敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)者在(zai)(zai)(zai)(zai)(zai)兄(xiong)(xiong)，斯须少顷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)在(zai)(zai)(zai)(zai)(zai)乡(xiang)人(ren)(ren)也(ye)(ye)(ye)(ye)(ye)。“季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)闻(wen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”至“非由(you)内(nei)也(ye)(ye)(ye)(ye)(ye)”，季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)闻(wen)孟(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)此(ci)言，故(gu)谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)：敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)叔(shu)(shu)(shu)父则(ze)(ze)(ze)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)己之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弟(di)(di)(di)(di)则(ze)(ze)(ze)亦(yi)(yi)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是随敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)所(suo)有，则(ze)(ze)(ze)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)在(zai)(zai)(zai)(zai)(zai)外(wai)，非由(you)内(nei)也(ye)(ye)(ye)(ye)(ye)。“公(gong)(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)曰(yue)(yue)(yue)(yue)：冬日(ri)则(ze)(ze)(ze)饮汤”至“亦(yi)(yi)在(zai)(zai)(zai)(zai)(zai)外(wai)也(ye)(ye)(ye)(ye)(ye)”，公(gong)(gong)都(dou)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)由(you)孟(meng)(meng)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)教之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，以(yi)(yi)此(ci)乃(nai)晓(xiao)其(qi)理(li)，故(gu)自(zi)又(you)以(yi)(yi)冬夏所(suo)饮比喻而(er)(er)(er)(er)晓(xiao)季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)惑也(ye)(ye)(ye)(ye)(ye)。言冬寒之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)日(ri)则(ze)(ze)(ze)饮汤，夏热之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)日(ri)则(ze)(ze)(ze)饮水，如(ru)是则(ze)(ze)(ze)饮食亦(yi)(yi)有在(zai)(zai)(zai)(zai)(zai)外(wai)者也(ye)(ye)(ye)(ye)(ye)？盖(gai)谓(wei)(wei)汤、水虽异名，然(ran)得其(qi)寒、热而(er)(er)(er)(er)饮之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者，在(zai)(zai)(zai)(zai)(zai)我之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中心(xin)然(ran)也(ye)(ye)(ye)(ye)(ye)，犹(you)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)叔(shu)(shu)(shu)父、敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)弟(di)(di)(di)(di)虽有异，然(ran)而(er)(er)(er)(er)能敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者在(zai)(zai)(zai)(zai)(zai)我而(er)(er)(er)(er)已。敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)在(zai)(zai)(zai)(zai)(zai)我，则(ze)(ze)(ze)敬(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)(jing)在(zai)(zai)(zai)(zai)(zai)心(xin)而(er)(er)(er)(er)出(chu)(chu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者也(ye)(ye)(ye)(ye)(ye)，安(an)得谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)在(zai)(zai)(zai)(zai)(zai)外(wai)乎(hu)？季(ji)(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)即下(xia)卷所(suo)谓(wei)(wei)季(ji)(ji)(ji)任(ren)(ren)，为任(ren)(ren)处(chu)守者。
公都子曰：“告子曰：‘性无善无不善也。’（公都子道告子以为人性在化，无本善不善也。）
或曰：‘性可以为善，可以为不善。是故文、武兴则民好善，幽、厉兴则民好暴。’（公都子曰：或人以为可教以善、不善，亦由告子之意也。故文、武圣化之起，民皆喜为善；幽、厉虐政之起，民皆好暴乱。）
或曰：‘有性善，有性不善。是故以尧为君而有象，以瞽瞍为父而有舜，以纣为兄之子且以为君而有微子启、王子比干。’（公都子曰：或人者以为各有性，善恶不可化移，尧为君，象为臣，不能使之为善；瞽瞍为父，不能化舜为恶；纣为君，又与微子、比干有兄弟之亲，亦不能使其二子为不仁：是亦各有性也矣。）
今曰性善，然则彼皆非欤？”（公都子曰：告子之徒，其论如此，今孟子曰人性尽善，然则彼之所言皆为非欤？）
孟子曰：“乃若其情，则可以为善矣，乃所谓善也。若夫为不善，非才之罪也。（若，顺也。性与情相为表里，性善胜情，情则从之。《孝经》云“此哀戚之情”，情从性也。能顺此情，使之善者，真所谓善也。若随人而强作善者，非善者之善也。若为不善者，非所受天才之罪，物动之故也。）
恻隐之心，人皆有之。羞恶之心，人皆有之。恭敬之心，人皆有之。是非之心，人皆有之。恻隐之心，仁也。羞恶之心，义也。恭敬之心，礼也。是非之心，智也。仁、义、礼、智，非由外铄我也，我固有之也，弗思耳矣。故曰求则得之，舍则失之。或相倍蓰，而无者，不能尽其才者也。（仁、义、礼、智，人皆有其端，怀之于内，非从外销铄我也。求存之，则可得而用之；舍纵之，则亡失之矣。故人之善、恶，或相倍蓰，或至于无者，不能相与计多少，言其绝远也。所以恶乃至是者，不能自尽其才性也。故使有恶人，非天独与此人恶性。其有下愚不移者也，譬若乎被疾不成之人，所谓童昏也。）
《诗》曰：‘天生蒸民，有物有则。民之秉彝，好是懿德。’孔子曰：‘为此《诗》者，其知道乎！故有物必有则，民之秉彝也，故好是懿德。”（《诗·大雅·蒸民》之篇。言天生蒸民，有物则有所法则，人法天也。民之秉夷，夷，常也，常好美德，孔子谓之知道。故曰人皆有是善者也。）
[疏]“公都子曰”至“懿德”。
○正义曰：此章指言天之生人，皆有善性，引而趋之，善恶异衢，高下自悬，贤愚舛殊，寻其本者，乃能一诸。“公都子曰”至“然则彼皆非与”者，公都子问孟子，以谓告子言人之性无有善，亦无有不善，但在人之所为如何耳。或有谓人性可以为善，又可以为不善，但在上所化如何耳，如此，故文王、武王兴起，常以善养人，则民人皆好善；至幽王、厉王兴起，常以政暴虐于民，则民亦皆好其暴乱。或有人又谓人有性善，有性不善，非在所化，廪之于天而已，如此，故以尧帝之为君，而有象之傲为臣；以瞽瞍之顽为父，而有舜之圣为子；以纣为兄之子且以为君，而有微子启、王子比干之贤为臣。今孟子乃曰性皆善，是则彼告子与或人之言者皆不是欤？故以此问孟子。“孟子曰：乃若其情，则可以为善矣”至“好是懿德”，孟子言人之乃顺其情，则皆可以为善矣，是所谓性善也。若夫人为不善者，非天之降才尔殊也，其所以为不善者，乃自汨丧之耳，故言非廪天才之罪也。且情、性、才三者，合而言之，则一物耳；分而言之，则有三名，故曰性，曰情，曰才。盖人之性，本则善之，而欲为善者，非性也，以其情然也；情之能为善者，非情然也，以其才也。是则性之动则为情，而情者未尝不好善而恶恶者也，其不欲为善者乎？而才者乃性之用也，而才者上有以达乎天，下有以达乎地，中有以贯乎人，其有不能为善者乎？此孟子所以曰：“乃若其情，则可以为善矣，乃所谓善也。若夫为不善，非才之罪也。”言“恻隐之心，人皆有之”至“智也”者，已说于前矣。盖以恻隐、羞恶、恭敬、是非之心，人皆有是心也，人能顺此而为之，是谓仁、义、礼、智也，仁、义、礼、智即善也。然而仁、义、礼、智之善，非自外销铄我而亡之也，我有生之初固有之也，但人不思而求之耳，故曰求则得而存，舍而弗求则亡之矣。然人所以有善有恶，其善恶相去之远，或相倍蓰，或至于不可计其多少，如此之绝远者，是不能自尽其性才者也。言才无有不能为善者矣，但不能尽其才而为之耳。故《诗·大雅·蒸民》之篇有曰：上天之生众民，有物则有所法，则民之秉执其常善，故好是美德而已。所谓常即善也，所谓善即美德也，谓美德者，即仁、义、礼、智是也。孔子常亦云为此诗之人，其能知道者也，故言有物必有则，民之秉彝，故好是懿德也。然所谓物者，即自人之四肢、五脏、六腑、九窍，达之于君臣、父子、夫妇、兄弟、朋友，无非物也；所谓则者，即仁之于父子，义之于君臣，礼之于夫妇、兄弟，信之于朋友也：是无非有物则有则也。由此观之，孟子所以言至此者，岂非人性皆善者邪？故有物必有则，是谓性之善也；能秉其彝，是谓才也；好是懿德，是谓情也。“有物有则，民之秉彝，好是懿德”，是能顺其情以为善而才从之者也。
○注“纣与微子比干有兄弟之亲”。
○正义曰：案《史记·世家》云：“微子启者，殷帝乙之首子，而纣之庶兄也。”又云：“王子比干者，亦纣之亲戚也。”是知有兄弟之亲矣。
○注“《大雅·蒸民》之诗”。
○正(zheng)义(yi)曰：此盖尹吉甫美宣王之(zhi)诗文也。
孟子曰：“富岁，子弟多赖；凶岁，子弟多暴。非天之降才尔殊也，其所以陷溺其心者然也。（富岁，丰年也。凶岁，饥馑也。子弟，凡人之子弟也。赖，善。暴，恶也。非天降下才性与之异也，以饥寒之厄陷溺其心，使为恶者也。）
今夫麦，播种而之，其地同，树之时又同，氵孛然而生，至于日至之时，皆孰矣。虽有不同，则地有肥硗，雨露之养、人事之不齐也。（麦，大麦也。《诗》云：“贻我来。”言人性之同，如此麦，其不同者，人事、雨泽有不足，地之有肥、硗耳。硗，薄也。）
故凡同类者举相似也，何独至于人而疑之？圣人与我同类者。（圣人亦人也，其相觉者，以心知耳。故体类与人同，故举相似也。）
故龙子曰：‘不知足而为屦，我知其不为蒉也。’屦之相似，天下之足同也。（龙子，古贤人也。虽不知足小大，作屦者犹不更作蒉。蒉，草器也。以屦相似，天下之足略同故也。）
口之于味有同耆也，易牙先得我口之所耆者也。如使口之于味也，其性与人殊，若犬、马之与我不同类也，则天下何耆皆从易牙之于味也。至于味，天下期于易牙，是天下之口相似也。（人口之所耆者相似，故皆以易牙为知味，言口之同也。）
惟耳亦然。至于声，天下期于师旷，是天下之耳相似也。（耳亦犹口也，天下皆以师旷为知声之微妙也。）
惟目亦然。至于子都，天下莫不知其姣也。不知子都之姣者，无目者也。（目亦犹耳也。子都，古之姣好者也。《诗》云：“不见子都，乃见狂且。”傥无目者，乃不知子都好耳，言目之同也。）
故曰：口之于味也，有同耆焉；耳之于声也，有同听焉；目之于色也，有同美焉。至于心，独无所同然乎？（言人之心性皆同也。）
心之所同然者何也？谓理也，义也。圣人先得我心之所同然耳。故理、义之悦我心，犹刍豢之悦我口。”（心所同耆者，义理也。理者，得道之理。圣人先得理义之要耳。理义之悦心，如刍豢之悦口，谁不同也。）
[疏]“孟子曰”至“我口”。
○正义曰：此章指言人廪性俱有好憎，耳目口心，所悦者同，或为君子，或为小人，犹麦不齐，雨露使然者也。孟子言是，所以勖而进之。“孟子曰：富岁，子弟多赖”至“犹刍豢之悦我口”者，孟子言丰熟之年，凡人之子弟，多好善，赖，善也；凶荒之年，凡人之子弟，多好暴恶。然而非上天降下才性与之殊异也，而其所以由饥寒之厄陷溺，去其良心而为之恶也。无他，所谓礼义生于富足，盗贼起于贫穷是也。且譬夫今之大麦也，人播种而锄之，其地高下以同，艺殖之时又同，氵孛氵孛然而生长秀茂，至于日至可以收割之时，皆熟矣。虽有不同，为不熟者，则是地有肥薄与雨露之不均，而人事之所加有不齐也。故凡物有同其类者，皆相似也，何独至于人而疑为不然？虽圣人亦则与我同其类者也。故龙子之贤人，有曰：人不知天下人之足而为草屦者，我知其人不能为之蒉也。蒉，草器也。其所以为屦皆相似者，以其天下人之足则同也。故口之于食味，人有同耆也，然而易牙先得我口之所好者也。如使人口于味，其性之所好，与人殊异，有是若狗、马之与我不同其形类也，则天下何以耆其味皆从易牙所好之味也。至于食味，天下所以皆期指于易牙者，是天下之人口相似也。不特口之于味然也，惟耳于声亦如是也。耳于声，天下之人所以皆期指于师旷为知声之妙者，是天下之人耳相似也。又不特耳如是也，惟天下之目亦如是也。至于子都者，天下之人无有不知其姣好也，不知子都之姣好者，是无目之人也。故曰人口之于味，其有所同好者焉；耳之于声，以其有同听者焉；目之于色，以其有同美者焉。至于心，独无所同亦如是乎？言人心性亦若口、耳皆有同而无异也。然人心有所同然者何也？是谓理也，义也，惟圣人者但先得我心之所同然耳。故曰理义之有喜悦于我心者，如刍豢之味有悦于我口耳。盖理出于性命，天之所为也；义出于道德，人之所为也：而理、义又出于人心所同然也。是则天之使我有是之谓命，天命之谓性，是性命本乎天，故为天之所为也。天之所为虽妙，然而未尝不有理焉，如此，岂非其理有出于性命者乎！人能存其性命而不失之者，是所谓有其道德也，故为人之所为者也。人之所为道德虽妙，然而未尝不有义存焉，如此，则岂非其义有出于人心者乎！合而言之，则性命道德是为理义，虽是理义，出于性命道德者耳。
○注“麦”至“薄也”。
○正义曰：释云：麦，大麦也，又短粒麦也。“《诗》云贻我来”，此盖《周颂·思文》之篇，言后稷配天之诗也。硗，《说文》云：“硗，石地名也。”
○注“易牙为知味”。正义曰：案《左传》云：易牙，齐桓公大夫也。淄、渑二水为食，易牙亦知二水之味。桓公不信，数试始验。是易牙为知味者也。
○注“师旷为知声之妙”。
○正义曰：案《吕氏春秋》云，已说在《离娄篇》首，《左传》杜氏注云“晋乐师子野者”是也。
○注“子都”，诗云：“不见子都，乃见狂且。”
○正义曰：案《诗·国风·山有扶苏》之篇文也。注云：“都，世之美好者。狂，狂人也。且，辞也。”笺云：“人之好色，不往睹子都，反往睹狂丑之人。”凡此是知子都为美好者也。
○草性曰刍，养曰豢。
○正义曰：《说文》云：“牛、马曰刍，犬(quan)、豕曰豢。”是其(qi)解也。
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