Bo Yi, Yi Yin, Liu Xiahui, and Confucius
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English translation
Original Chinese text
孟子曰：“伯夷目不视恶色，耳不听恶声。非其君不事，非其民不使。治则进，乱则退。横政之所出，横民之所止，不忍居也。思与乡人处，如以朝衣朝冠坐于涂炭也。当纣之时，居北海之滨，以待天下之清也。故闻伯夷之风者，顽夫廉，懦夫有立志。”
English translation
Mencius said, “Bo Yi would not look at sights he considered vile or listen to sounds he considered vile. He served no ruler he did not approve of and employed none of the people he did not approve of. When government was orderly, he came forward; when it was disorderly, he withdrew. He could not bear to live where oppressive policies originated or violent people gathered. To live among such people felt to him like sitting in mud and charcoal while dressed in court robes and cap. In the time of King Zhou of Shang, he lived by the northern sea, waiting for the realm to become clear and well governed. Those who hear of Bo Yi’s example become honest if greedy and find resolve if timid.”
Original Chinese text
“伊尹曰：‘何事非君？何使非民？’治亦进，乱亦进。曰：‘天之生斯民也，使先知觉后知，使先觉觉后觉。予，天民之先觉者也；予将以此道觉此民也。’思天下之民匹夫匹妇有不与被尧舜之泽者，如己推而内之沟中。其自任以天下之重也。”
English translation
Mencius continued, “Yi Yin said, ‘Whom would one serve who is not a ruler? Whom would one employ who is not among the people?’ Thus he entered service in both orderly and troubled times. He also said, ‘Heaven brings the people into being so that those who know earlier may awaken those who know later, and those who awaken earlier may awaken those who awaken later. I am one of the people whom Heaven has awakened first, and I will use this Way to awaken the people.’ When he thought of any ordinary man or woman in the realm who had not shared in the benefit of Yao and Shun’s benevolence, it was as if he himself had pushed that person into a ditch. Such was the weight of the realm he took upon himself.”
Original Chinese text
“柳下惠，不羞污君，不辞小官；进不隐贤，必以其道；遗佚而不怨，厄穷而不悯。与乡人处，由由然不忍去也。‘尔为尔，我为我，虽袒裼裸裎于我侧，尔焉能浼我哉？’故闻柳下惠之风者，鄙夫宽，薄夫敦。”
English translation
Mencius continued, “柳下惠 was not ashamed to serve a disreputable ruler and did not refuse a minor office. When he advanced, he did not conceal his worth, but always acted according to the Way. He felt no resentment when neglected and no distress in hardship. Among his fellow villagers he was at ease and could not bear to leave. He said, ‘You are you, and I am I. Even if you stand naked beside me, how could you defile me?’ Those who hear of his example become generous if petty and sincere if mean-spirited.”
Original Chinese text
“孔子之去齐，接淅而行；去鲁，曰：‘迟迟吾行也。’去父母国之道也。可以速而速，可以久而久，可以处而处，可以仕而仕，孔子也。”
English translation
Mencius said, “When Confucius left Qi, he departed while the washed rice was still uncooked. When leaving Lu, however, he said, ‘Let me go slowly.’ That is how one leaves one’s homeland. When it is right to leave quickly, he left quickly; when it was right to stay longer, he stayed longer. When it was right to withdraw, he withdrew; when it was right to serve, he served. Such was Confucius.”
Original Chinese text
孟子曰：“伯夷，圣之清者也；伊尹，圣之任者也；柳下惠，圣之和者也；孔子，圣之时者也。孔子之谓集大成。集大成也者，金声而玉振之也。金声也者，始条理也；玉振之也者，终条理也。始条理者，智之事也；终条理者，圣之事也。智，譬则巧也；圣，譬则力也。由射于百步之外也；其至，尔力也；其中，非尔力也。”
English translation
Mencius said, “Bo Yi was the pure and upright sage; Yi Yin, the responsible sage; Liu Xiahui, the harmonious sage; and Confucius, the sage who understood the right time. Confucius may be called one who brought the whole achievement to completion. This is like music that begins with the clear strike of a bell and ends with the resonant flourish of jade chimes. The bell gives order to the beginning; the jade chimes bring order to its completion. Beginning with order is the work of wisdom; completing it is the work of sagehood. Wisdom is like skill, while sagehood is like strength. Consider shooting from a hundred paces: reaching the target depends on your strength, but hitting it depends on more than strength alone.”