1, "The Fish I Desire"

The full text:

The fish, I desire; bear paw, ? I also desire. I can't have both. I would like to give up the fish and take the bear's paw. I want what I want; I want what I want. If I can't have both, I'll give up my life for righteousness. Life is what I desire, but I desire more than life. Death is also what I hate, and I hate it more than the dead, so I suffer from what I don't avoid. If a man desires nothing more than to live, why not use whatever he can get to live? If a man desires nothing more than life, why should he not use it if he can have life, and if he hates nothing more than the dead, why should he not use it if he can avoid it? If this is the case, then there is no use for life, and if this is the case, then there is no use for avoiding suffering. Therefore, the desire is greater than the living, and the evil is greater than the dead. It is not only the virtuous who have this kind of heart, but all people have it, and the virtuous can not lose it.

If you have a bowl of rice and a bowl of bean soup, you will live if you get it, and if you do not get it, you will die. If you don't get it, you will die. If you get it, you will live, but if you do not get it, you will die. The people who walk the path do not accept it; the people who do not walk the path do not accept it; the people who walk the path do not accept it. The people who are traveling on the road do not accept it; the people who are begging do not care about it. If you accept ten thousand bells without recognizing propriety and righteousness, how can ten thousand bells be added to me? What more can ten thousand bells do for me than the beauty of a palace and the offerings of a concubine, and the knowledge of a poor man? This is what is meant by losing one's heart.

Translation:

Fish is what I want, and bear's paw is what I want. If I can't have both at the same time, then I'd rather give up the fish and take the bear's paw. Life is what I want, and justice is what I want, and if these two things can't be obtained at the same time, then I'd rather sacrifice my life and choose righteousness. Life is what I want, but there is something more than life that I want, so I do not do what I want; death is what I detest, but there is something more than death that I detest, so there are calamities that I do not avoid. If there is nothing that men desire more than life, what means are unavailable to them wherever all means of preserving life are available? If there is nothing that people detest more than death, what evil can be done to avoid calamity? There are some means by which one can live, but some refuse to use them; and there are some ways by which one can escape from calamity, but some refuse to use them. From this we can see that what they love is more precious than life (that is, "righteousness"), and what they hate is more serious than death (that is, "unrighteousness"). Not only do the sages have this kind of thinking, but everyone has it, only the sages are able not to lose it.

A bowl of rice, a bowl of soup, if you eat it, you will live; if you don't eat it, you will starve to death. But if you scold and give it to others to eat, the hungry people passing by will not accept it; if you kick and give it to others to eat, the beggars will not accept it. （Even beggars are unwilling to accept them. (But some people) accept generous salaries without recognizing whether they are in accordance with propriety and righteousness. In this case, what good does a generous salary do me? Is it for the splendor of my dwelling, the service of my concubines, and the gratitude of the poor whom I know well? Once upon a time (someone) (preferred) to die rather than receive (alms) for the sake of (morality), but now (someone) accepts it for the sake of the splendor of a dwelling; once upon a time (someone) (preferred) to die rather than receive (alms) for the sake of (morality), but now (someone) accepts it for the sake of being served by a wife and concubines; once upon a time (someone) (preferred) to die rather than accept (alms) for the sake of (morality), but now (someone) accepts it for the sake of having a wife and concubines serve me; once upon a time (someone) (preferred) to die rather than accepting (alms) for the sake of (morality). But now (some) accept it in order that those who know the poor and needy may be grateful for their kindness. May not this (behavior) cease? This is called the loss of human nature (meaning the heart of shame, evil and integrity).

2. "The Rich and the Wealthy Cannot Be Lustful"

The full text:

Jingchun said: "Are Gongsun Yan and Zhang Yi not sincere and great men? One anger and the lords fear, live in peace and the world out." Mencius said: "How can it be a great man? The son has not learned the rites of passage? Husband's crown also, father's order; women's marriage also, mother's order, to send the door, the precepts said: 'to the women's home, must be honored and must be warned, no violation of the husband's son! Shun for the right person, concubine and woman way also. Live in the world's wide residence, set up the world's right position, walk the world's way. If you have the will, you will be with the people; if you don't have the will, you will walk alone. The rich and the noble cannot be lustful, the poor and the lowly cannot be moved, and the mighty and the powerful cannot be subdued; this is what is meant by a great man."

Translation:

Jingchun said, "Are not Gongsun Yan and Zhang Yi truly great men? When they launch their anger, the lords will be afraid; when they are quiet, the world will be safe and sound." Mencius said, "How can this be called a great man? Haven't you ever learned the rites of passage? When a man is crowned, his father gives him instruction; when a woman is married, her mother gives her instruction, sends her to the door, and admonishes her, saying: 'When you come to your husband's house, you must be respectful. Be careful not to disobey your husband! What is based on the principle of obedience is the way of the concubine and the woman. As for the great husband, he should live in the widest dwelling in the world, stand in the rightest position in the world, and walk the brightest path in the world. When he is ambitious, he advances with the common people; when he is not ambitious, he sticks to his principles alone. Wealth and riches cannot make me arrogant and extravagant; poverty and lowliness cannot make me change my integrity; might and power cannot make me yield my will. This is what is called a great man!"

3, "Born in Sorrow, Died in Peace and Happiness"

Sun was born in the field of drains, Fu Shuo was raised in the field of building, Jiao Li was raised in the field of fish and salt, Guan Yiwu was raised in the field of soldiers, Sun Shuo was raised in the field of the sea, and Thyme was raised in the field of the city.

Therefore, the sky will be a great responsibility for the people also, must first bitter their will, labor their bones, hungry body, empty their bodies, line whisking their behavior, so move the heart and patience, has benefited from its can not be.

People are always over, and then can change; trapped in the heart, weighing in the consideration, and then made; levied in the color, hair in the voice, and then metaphor. If you enter the country without a legal family, and if you leave the country without a foreign enemy, the country will die.

Then we know that we are born in sorrow and die in peace.

Translation: ?

Sun was appointed from among the cultivation of the fields, Fu Shuo from the labor of building walls, Jiao Li from selling fish and salt, Guan Yiwu from being rescued from the hands of the prison officials and appointed, Sun Shou Ao from the seashore seclusion, and Thyme Xi from being ransomed from the slave market and appointed.

So when Heaven sends a heavy responsibility to this man, it must first distress his mind, tire his bones, make him hungry, make him suffer from poverty, and turn his deeds upside down and upside down and wrong, and use it to shock his heart, toughen his disposition, and add to his abilities talents that he did not have before.

One who is often in error so that he can be corrected later; who is confused and blocked in his mind; who is angry with others so that he can do something about it; and who has no idea of what he is doing. Then he can know what to do; others show their anger in their faces and their resentment in their words, then they can be known. (If) a nation has no ministers who are firm in the law and wise enough to assist the king at home, and there is no nation strong enough to fight against it abroad, and no scourge from abroad, such a nation will often come to an end.

In this way it will be realized later that worrying about scourges enables a person (or a country) to survive and develop, whereas contentment and enjoyment will lead a person (or a country) to extinction?