滕文公上 · 第 05 / 05 章 · 孟子 3A.5

《孟子·滕文公上》3A.5:墨者夷之、薄葬与仁从哪里起步

孟子通过与夷之辩论指出,若一个学说连最自然的人伦厚薄都要硬压平,它就会在看似普爱时切断仁真正生长的起点。

墨者夷之,因徐辟而求见孟子。孟子曰:「吾固愿见,今吾尚病,病愈,我且往见。」夷子不来!他日又求见孟子。孟子曰:「吾今则可以见矣。不直则道不见,我且直之。吾闻夷子墨者,墨者之治丧也,以薄为其道也。夷子思以易天下,岂以为非是而不贵也?然而夷子葬其亲厚,则是以所贱事亲也。」徐子以告夷子。夷子曰:「儒者之道,古之人『若保赤子』,此言何谓也?之则以为爱无差等,施由亲始。」徐子以告孟子。孟子曰:「夫夷子信以为人之亲其兄之子为若亲其邻之赤子乎?彼有取尔也。赤子匍匐将入井,非赤子之罪也。且天之生物也使之一本,而夷子二本故也。盖上世尝有不葬其亲者,其亲死则举而委之于壑。他日过之,狐狸食之,蝇蚋姑嘬之。其颡有泚,睨而不视。夫泚也,非为人泚,中心达于面目。盖归反蔂梩而掩之,掩之诚是也。则孝子仁人之掩其亲,亦必有道矣。」徐子以告夷子。夷子怃然为间曰:「命之矣!」

mò zhě yí zhī, yīn xú pì ér qiú jiàn mèng zǐ。 mèng zǐ yuē:「wú gù yuàn jiàn, jīn wú shàng bìng, bìng yù, wǒ qiě wǎng jiàn。」 yí zǐ bù lái! tā rì yòu qiú jiàn mèng zǐ。 mèng zǐ yuē:「wú jīn zé kě yǐ jiàn yǐ。 bù zhí zé dào bú jiàn, wǒ qiě zhí zhī。 wú wén yí zǐ mò zhě, mò zhě zhī zhì sāng yě, yǐ báo wéi qí dào yě。 yí zǐ sī yǐ yì tiān xià, qǐ yǐ wéi fēi shì ér bú guì yě? rán ér yí zǐ zàng qí qīn hòu, zé shì yǐ suǒ jiàn shì qīn yě。」 xú zǐ yǐ gào yí zǐ。 yí zǐ yuē:「rú zhě zhī dào, gǔ zhī rén 『ruò bǎo chì zǐ』, cǐ yán hé wèi yě? zhī zé yǐ wéi ài wú chà děng, shī yóu qīn shǐ。」 xú zǐ yǐ gào mèng zǐ。 mèng zǐ yuē:「fū yí zǐ xìn yǐ wéi rén zhī qīn qí xiōng zhī zǐ wéi ruò qīn qí lín zhī chì zǐ hū? bǐ yǒu qǔ ěr yě。 chì zǐ pú fú jiāng rù jǐng, fēi chì zǐ zhī zuì yě。 qiě tiān zhī shēng wù yě shǐ zhī yī běn, ér yí zǐ èr běn gù yě。 gài shàng shì cháng yǒu bú zàng qí qīn zhě, qí qīn sǐ zé jǔ ér wěi zhī wū hè。 tā rì guò zhī, hú lí shí zhī, yíng ruì gū zuō zhī。 qí sǎng yǒu cǐ, nì ér bú shì。 fū cǐ yě, fēi wéi rén cǐ, zhōng xīn dá wū miàn mù。 gài guī fǎn léi lí ér yǎn zhī, yǎn zhī chéng shì yě。 zé xiào zǐ rén rén zhī yǎn qí qīn, yì bì yǒu dào yǐ。」 xú zǐ yǐ gào yí zǐ。 yí zǐ wǔ rán wéi jiàn yuē:「mìng zhī yǐ!」

英文参考译文

The Mohist, Yi Zhi, sought, through Xu Bi, to see Mencius. Mencius said, 'I indeed wish to see him, but at present I am still unwell. When I am better, I will myself go and see him. He need not come here again.' Next day, Yi Zhi again sought to see Mencius. Mencius said, 'To-day I am able to see him. But if I do not correct his errors, the true principles will not be fully evident. Let me first correct him. I have heard that this Yi is a Mohist. Now Mo considers that in the regulation of funeral matters a spare simplicity should be the rule. Yi thinks with Mo's doctrines to change the customs of the kingdom - how does he regard them as if they were wrong, and not honour them? Notwithstanding his views, Yi buried his parents in a sumptuous manner, and so he served them in the way which his doctrines discountenance.' The disciple Xu informed Yi of these remarks. Yi said, 'Even according to the principles of the learned, we find that the ancients acted towards the people "as if they were watching over an infant." What does this expression mean? To me it sounds that we are to love all without difference of degree; but the manifestation of love must begin with our parents.' Xu reported this reply to Mencius, who said, 'Now, does Yi really think that a man's affection for the child of his brother is merely like his affection for the infant of a neighbour? What is to be approved in that expression is simply this: that if an infant crawling about is likely to fall into a well, it is no crime in the infant. Moreover, Heaven gives birth to creatures in such a way that they have one root, and Yi makes them to have two roots. This is the cause of his error. And, in the most ancient times, there were some who did not inter their parents. When their parents died, they took them up and threw them into some water-channel. Afterwards, when passing by them, they saw foxes and wild-cats devouring them, and flies and gnats biting at them. The perspiration started out upon their foreheads, and they looked away, unable to bear the sight. It was not on account of other people that this perspiration flowed. The emotions of their hearts affected their faces and eyes, and instantly they went home, and came back with baskets and spades and covered the bodies. If the covering them thus was indeed right, you may see that the filial son and virtuous man, in interring in a handsome manner their parents, act according to a proper rule.' The disciple Xu informed Yi of what Mencius had said. Yi was thoughtful for a short time, and then said, 'He has instructed me.'

重点修订页

人工补强的解释层

核心问题

为什么孟子抓住夷之“薄葬其亲”来谈墨家问题?

直接回答

因为孟子要追问的是:一个学说究竟从哪里起步。如果它要求人先压平亲疏、削平最初的人伦厚度,再谈兼爱天下,那么它在起点处就已经切断了仁可以扩充的真实根基。

第一性原理

真正能推广到天下的爱,必须先有真实可生长的起点;若起点被抹平,后面的普遍口号就会变得空心。

为什么重要

这章适合承接“孟子 墨家”“薄葬”“starting point of benevolence”这类搜索,也是解释孟子为何坚持从亲亲而不是抽象平等起步的关键材料。

这章在做什么

这章是《滕文公上》第 5 / 5 章,最直接的进入线索是“吾固愿见,今吾尚病,病愈,我且往见”。放回全卷,它讨论的是民生、教育与制度起点,并可与四端、仁政互相印证。

更宽的搜索入口

如果你带着更宽的问题进入这一章,先从正确的 hub 页进入

四端:仁义礼智的最小可见单位

如果你的问题其实是一个更宽的主题词,先回主题页,再把这一章当作原文证据来定位。

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孟子是谁?

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孟子名言与出处

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《孟子》全文与作品结构入口

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全卷语境

《滕文公上》把民生、教化与制度设计联系到能否真正安顿百姓。

关联主题

引用提示

不要把它读成单纯礼俗保守。孟子的核心不是护住形式,而是护住仁得以生长和推广的第一根真实情感线索。

章句资料

卷次
滕文公上
定位
孟子 3A.5
顺序
第 05 / 05 章
对齐置信度
99%