1
太史公曰：余讀孟子書，至梁惠王問「何以利吾國」，未嘗不廢書而嘆也。 曰：嗟乎，利誠亂之始也！ 夫子罕言利者，常防其原也。 故曰「放於利而行，多怨」。 自天子至於庶人，好利之獘何以異哉！
The Grand Historian remarks: I read the Book of Mengzi, and when I came to King Hui of Liang's question 'What can benefit my state?', I could never help but set down the book and sigh. He said: Alas, profit is truly the beginning of chaos! The Master rarely spoke of profit because he was constantly on guard against its source. Therefore it is said: 'To act with profit as one's sole aim invites much resentment.' From the Son of Heaven down to the common people, how different is the calamity that comes from the love of profit!
2
孟軻，騶人也。 受業子思之門人。 道既通，游事齊宣王，宣王不能用。 適梁，梁惠王不果所言，則見以為迂遠而闊於事情。 當是之時，秦用商君，富國彊兵； 楚、魏用吳起，戰勝弱敵； 齊威王、宣王用孫子、田忌之徒，而諸侯東面朝齊。 天下方務於合從連衡，以攻伐為賢，而孟軻乃述唐、虞、三代之德，是以所如者不合。 退而與萬章之徒序詩書，述仲尼之意，作孟子七篇。 其後有騶子之屬。
Meng Ke was a man of Zou. He received instruction from a disciple of Zi Si. Once his Way was established, he traveled to serve King Xuan of Qi, but King Xuan could not employ him. He went to Liang, but King Hui of Liang did not adopt his words, viewing him instead as circuitous and far removed from practical affairs. When this time, Qin use Shang Jun, enrich state strengthen soldiers; Chu and Wei employed Wu Qi and won victories against weak enemies; Kings Wei and Xuan of Qi employed Sun Zi and the likes of Tian Ji, and the feudal lords faced east to court Qi. The world was just striving for vertical alliances and horizontal connections, considering conquest and invasion worthy pursuits, while Meng Ke expounded the virtues of Tang, Yu, and the Three Dynasties. This is why wherever he went, he did not find agreement. Retiring, he arranged the Poetry and Documents with the likes of Wan Zhang, expounded the intentions of Zhong Ni, and composed the seven chapters of the Mengzi. Afterward there were the likes of Master Zou.
3
齊有三騶子。 其前騶忌，以鼓琴干威王，因及國政，封為成侯而受相印，先孟子。
Qi had three Masters Zou. The earlier one was Zou Ji, who sought audience with King Wei by playing the qin, thereby reaching state affairs, was enfeoffed as Marquis of Cheng and received the chancellor's seal, before Mengzi.
4
其次騶衍，後孟子。 騶衍睹有國者益淫侈，不能尚德，若大雅整之於身，施及黎庶矣。 乃深觀陰陽消息而作怪迂之變，終始、大聖之篇十餘萬言。 其語閎大不經，必先驗小物，推而大之，至於無垠。 先序今以上至黃帝，學者所共術，大并世盛衰，因載其禨祥度制，推而遠之，至天地未生，窈冥不可考而原也。 先列中國名山大川，通谷禽獸，水土所殖，物類所珍，因而推之，及海外人之所不能睹。 稱引天地剖判以來，五德轉移，治各有宜，而符應若茲。 以為儒者所謂中國者，於天下乃八十一分居其一分耳。 中國名曰赤縣神州。 赤縣神州內自有九州，禹之序九州是也，不得為州數。 中國外如赤縣神州者九，乃所謂九州也。 於是有裨海環之，人民禽獸莫能相通者，如一區中者，乃為一州。 如此者九，乃有大瀛海環其外，天地之際焉。 其術皆此類也。 然要其歸，必止乎仁義節儉，君臣上下六親之施，始也濫耳。 王公大人初見其術，懼然顧化，其後不能行之。
The next was Zou Yan, who came after Mengzi. Zou Yan observed that those who possessed states grew increasingly licentious and extravagant, unable to esteem virtue. If the Grand Odes were rectified in one's person, they would extend to the black-haired common people. Thereupon he deeply observed the waxing and waning of yin and yang and created strange and circuitous changes, composing the chapters on 'End and Beginning' and 'Great Sage' totaling more than one hundred thousand words. His words were vast and unconventional. He would first verify small things, then extrapolate them to the great, extending to the boundless. He first arranged the sequence from the present upward to the Yellow Emperor, the common arts of scholars, greatly paralleling the world's rises and declines, thereby carrying their good fortunes and regulatory systems, pushing them far back to before heaven and earth were born, to the profound darkness that cannot be examined, to find their origins. He first listed China's famous mountains and great rivers, the connecting valleys and birds and beasts, what the waters and soils produce, and precious things among the categories, then extrapolated from these to reach things overseas that people cannot see. He cited and led from since heaven and earth split apart, the transfer of the Five Virtues, how governance each had its proper time, and how the symbolic responses were thus. He considered that what the Confucians called 'China' occupied but one part of eighty-one in the world. China was named Red County Divine Continent. Within Red County Divine Continent there are nine zhou of its own—that which Yu arranged as the Nine Zhou—and they cannot be counted in the zhou number. Outside China there are nine like Red County Divine Continent, which are called the Nine Zhou. Thereupon there are encircling Pi seas, where people, birds, and beasts cannot communicate with each other, like those in one area, and this constitutes one zhou. Thus there are nine such, and then there is a great encircling Ying Sea outside them, the boundary between heaven and earth. His arts were all of this kind. Yet if one summarizes its purport, it must come to rest in benevolence, righteousness, frugality, and the applications of ruler and minister, superior and inferior, and the six relations. At the beginning it was merely diffuse. Kings, dukes, and great men, upon first seeing his arts, were fearful and considered changing, but afterward they could not practice them.
5
是以騶子重於齊。 適梁，惠王郊迎，執賓主之禮。 適趙，平原君側行撇席。 如燕，昭王擁彗先驅，請列弟子之座而受業，筑碣石宮，身親往師之。 作主運。 其游諸侯見尊禮如此，豈與仲尼菜色陳蔡，孟軻困於齊梁同乎哉！ 笔武王以仁義伐紂而王，伯夷餓不食周粟； 衛靈公問陳，而孔子不答； 梁惠王謀欲攻趙，孟軻稱大王去邠。 此豈有意阿世俗茍合而已哉！ 持方枘欲內圜鑿，其能入乎？ 或曰，伊尹負鼎而勉湯以王，百里奚飯牛車下而繆公用霸，作先合，然後引之大道。 騶衍其言雖不軌，儻亦有牛鼎之意乎？
Therefore Master Zou was honored in Qi. When he went to Liang, King Hui welcomed him at the suburbs and performed the rituals of guest and host. When he went to Zhao, Lord Pingyuan walked sideways and spread his mat. When he went to Yan, King Zhao embraced a broom and drove ahead, requested to arrange a disciple's seat to receive instruction, built the Jieshi Palace, and personally went to study under him. He composed 'The Lord of Fate.' His travels among the feudal lords and the honored rituals he received were thus—how can this be compared to Zhong Ni's hungry face in Chen and Cai, or Meng Ke's distress in Qi and Liang! Formerly King Wu used benevolence and righteousness to attack Zhou and became king, but Bo Yi starved rather than eat Zhou grain; Duke Ling of Wei asked about battle formations, but Confucius did not answer; When King Hui of Liang planned to attack Zhao, Meng Ke addressed him as 'Great King' and told him to abandon Bin. How could this have been intended merely to flatter the world and casually fit in! To hold a square tenon and wish to insert it into a round socket—can it enter? Some say: Yi Yin carried a tripod and urged Tang to become king; Bai Li Xi fed oxen under a cart and Duke Mu employed him to become hegemon. They made themselves fit first, then led them to the great way. Though Zou Yan's words are not on track, might they also have the intention of the ox and tripod?
6
自騶衍與齊之稷下先生，如淳于髡、慎到、環淵、接子、田駢、騶奭之徒，各著書言治亂之事，以干世主，豈可勝道哉！
From Zou Yan and the masters of Qi's Jixia Academy, such as Chunyu Kun, Shen Dao, Huan Yuan, Jie Zi, Tian Pian, and Zou Shi and their kind, each wrote books discussing matters of governance and chaos to seek the world's lords—how could one recount them all!
7
淳于髡，齊人也。 博聞彊記，學無所主。 其諫說，慕晏嬰之為人也，然而承意觀色為務。 客有見髡於梁惠王，惠王屏左右，獨坐而再見之，終無言也。 惠王怪之，以讓客曰：「子之稱淳于先生，管、晏不及，及見寡人，寡人未有得也。 豈寡人不足為言邪？ 何故哉？」 客以謂髡。 髡曰：「固也。 吾前見王，王志在驅逐； 後復見王，王志在音聲：吾是以默然。」 客具以報王，王大駭，曰：「嗟乎，淳于先生誠聖人也！ 前淳于先生之來，人有獻善馬者，寡人未及視，會先生至。 後先生之來，人有獻謳者，未及試，亦會先生來。 寡人雖屏人，然私心在彼，有之。」 後淳于髡見，壹語連三日三夜無倦。 惠王欲以卿相位待之，髡因謝去。 於是送以安車駕駟，束帛加璧，黃金百鎰。 終身不仕。
Chunyu Kun was a man of Qi. He was broadly learned and had a strong memory, his studies having no particular master. In his remonstrances and speeches, he admired Yan Ying's conduct as a person, yet his duty was to accept intentions and observe expressions. A guest introduced Kun to King Hui of Liang. King Hui dismissed his attendants, sat alone, and received him twice, but in the end said nothing. King Hui was astonished and reproached the guest, saying: "You praised Master Chunyu as surpassing Guan and Yan, but when I met him, I gained nothing from it. Am I not worth speaking to? Why is that? The guest told this to Kun. Kun replied, "Indeed. The first time I saw the king, his mind was on hunting; The second time I saw the king, his mind was on music. That is why I remained silent." The guest reported everything to the king, who was greatly astonished and exclaimed, "Alas! Master Chunyu is truly a sage! Before Master Chunyu arrived, someone presented me with a fine horse. I had not yet examined it when the master arrived. After the master arrived, someone presented me with a singer. I had not yet tested her when the master came again. Though I dismissed my attendants, my private thoughts were still on those things. It was true." Afterward, when Chunyu Kun was received, he spoke continuously for three days and three nights without tiring. King Hui wished to treat him with the position of minister and chancellor, but Kun declined and left. He was then sent off with a comfortable carriage drawn by four horses, bolts of silk and jade discs, and one hundred yi of gold. For the rest of his life he did not serve in office.
8
慎到，趙人。 田駢、接子，齊人。 環淵，楚人。 皆學黃老道德之術，因發明序其指意。 故慎到著十二論，環淵著上下篇，而田駢、接子皆有所論焉。
Shen Dao was a man of Zhao. Tian Pian and Jie Zi were men of Qi. Huan Yuan was a man of Chu. All studied the arts of Huang Lao and Dao De, and thus developed and arranged the sequence of their principles. Therefore Shen Dao wrote twelve treatises, Huan Yuan wrote upper and lower chapters, and Tian Pian and Jie Zi all had their own writings.
9
騶奭者，齊諸騶子，亦頗采騶衍之術以紀文。
Zou Shi was one of the various Zou disciples of Qi. He also collected much of Zou Yan's teachings to record them in writing.
10
於是齊王嘉之，自如淳于髡以下，皆命曰列大夫，為開第康莊之衢，高門大屋，尊寵之。 覽天下諸侯賓客，言齊能致天下賢士也。
The King of Qi praised this. From Chunyu Kun and below, all were named Senior Grand Masters. Residences were opened for them with broad, smooth avenues, high gates, and large houses. They were honored and favored. He surveyed the guests of all the feudal lords under heaven, declaring that Qi could attract the worthy scholars of the world.
11
荀卿，趙人。 年五十始來游學於齊。 騶衍之術迂大而閎辯； 奭也文具難施； 淳于髡久與處，時有得善言。 故齊人頌曰：「談天衍，雕龍奭，炙轂過髡。」 田駢之屬皆已死齊襄王時，而荀卿最為老師。 齊尚修列大夫之缺，而荀卿三為祭酒焉。 齊人或讒荀卿，荀卿乃適楚，而春申君以為蘭陵令。 春申君死而荀卿廢，因家蘭陵。 李斯嘗為弟子，已而相秦。 荀卿嫉濁世之政，亡國亂君相屬，不遂大道而營於巫祝，信禨祥，鄙儒小拘，如莊周等又猾稽亂俗，於是推儒、墨、道德之行事興壞，序列著數萬言而卒。 因葬蘭陵。
Xun Qing was a man of Zhao. At age fifty he first came to study in Qi. Zou Yan's teachings were circuitous, grand, vast, and eloquent; Shi was complete in literature but difficult to apply; Chunyu Kun dwelt with him for a long time, and from time to time obtained good words from him. Therefore the people of Qi praised them, saying: "Yan talks of heaven, Shi carves dragons, Kun roasts the hub of a cart." Tian Pian and his kind had all died by the time of King Xiang of Qi, and Xun Qing was the oldest teacher. Qi still maintained the ranks of the Senior Grand Masters, and Xun Qing served three times as their libationer. Some people of Qi slandered Xun Qing, so Xun Qing went to Chu, where Lord Chunshen appointed him magistrate of Lanling. When Lord Chunshen died, Xun Qing was dismissed from office and made his home in Lanling. Li Si had once been his disciple, and later became chancellor of Qin. Xun Qing hated the governance of this muddy age, where perished states and chaotic rulers succeeded one another, not following the great way but camping on witchcraft and blessings, trusting in omens. He despised the Confucians' small constraints, and people like Zhuang Zhou who moreover cunningly examined and disordered customs. Therefore he examined the rise and fall of the conduct of Confucians, Mohists, and Daoists, sequenced and arranged tens of thousands of words, and died. He was therefore buried in Lanling.
12
而趙亦有公孫龍為堅白同異之辯，劇子之言； 魏有李悝，盡地力之教； 楚有尸子、長盧； 阿之吁子焉。 自如孟子至于吁子，世多有其書，故不論其傳云。
Zhao also had Gongsun Long who made debates on the firm and white, same and different, and the words of Ju Zi; Wei had Li Kui, who taught the exhaustion of the land's forces; Chu had Shi Zi and Chang Lu; And Xu Zi of A. From Mencius to Xu Zi, the world has many of their books, so I will not discuss their biographies.
13
蓋墨翟，宋之大夫，善守御，為節用。 或曰并孔子時，或曰在其後。
As for Mo Di, he was a grand master of Song, skilled in defense and protection, advocating frugal use. Some say he was contemporary with Confucius, others say he came after him.