佛祖統紀 35.98

35.98

三十三年。孟子鄒人。名軻。師孔子之孫子思治儒術之道。通五經。尤長於詩書（是詩未有禮記）。孟子見梁惠王。王曰。叟不遠千里。而來。亦將有以利吾國乎。孟子曰。王何必曰利。亦有仁義而已矣。孟子與高第弟子公孫丑萬章之徒難疑答問。著書七篇。述堯舜之道。孟子曰。聖王不作。諸侯放恣。處士橫議。楊朱墨翟之言盈天下。天下之言不歸楊則歸墨。楊氏為我是無君也。墨子兼愛是無父也。無父無君是禽獸也。孟子曰。能言距楊墨者聖人之徒。孟子曰。楊子取為我拔一毛而利天下不為也。墨子兼愛摩頂放踵。利天下為之（放方往反至也）。孟子曰。逃墨必歸於楊。逃楊必歸於儒。歸斯受之而已矣（墨子兼愛無親疎之別。最為違禮。楊朱為己愛身。雖違禮尚得不敢毀傷之義。逃者去也。去邪歸正故曰歸。去墨歸楊。去楊歸儒。則當受而安之）。

In the thirty-third year, Mencius, a native of Zou named Ke, studied the way of the Confucian teachings under Confucius's grandson Zisi. He was versed in the Five Classics, and particularly excelled in the *Classic of Poetry* and the *Classic of History* (at that time, the *Poetry* [was circulated], but there was not yet the *Record of Rites*). Mencius had an audience with King Hui of Liang. The King said: "Venerable sir, not considering a thousand *li* too far, you have come; surely you also must have something by which to profit my state?" Mencius said: "Why must Your Majesty speak of profit? There are also benevolence and righteousness, and that is all." Mencius debated doubts and answered questions with his advanced disciples Gongsun Chou, Wan Zhang, and the like, and composed a book in seven chapters, setting forth the way of Yao and Shun. Mencius said: "Sage kings do not arise; the feudal lords give rein to their desires; retired scholars engage in reckless discourse. The words of Yang Zhu and Mo Di fill the realm. If the words of the realm do not turn to Yang, they turn to Mo. Master Yang acts 'for oneself'—this is having no ruler. Master Mo advocates 'universal love'—this is having no father. To have neither father nor ruler is to be a beast." Mencius said: "Those who can refute Yang and Mo in speech are disciples of the sages." Mencius said: "Master Yang chose 'for oneself'—even if plucking out a single hair would benefit the realm, he would not do it. Master Mo loved universally—even if rubbing his crown smooth to the heel would benefit the realm, he would do it." (*Fang* [放] is a fan-wang fan [反], meaning 'reaching to' [至]). Mencius said: "Those fleeing Mo will inevitably turn to Yang; those fleeing Yang will inevitably turn to the Confucians. When they turn, just accept them, and that is all." (Mozi's universal love makes no distinction between close and distant relations; this is most contrary to propriety. Yang Zhu acting for himself and cherishing his body, though contrary to propriety, still preserves the sense of not daring to harm it. 'To flee' means to depart. Departing from the heterodox and returning to the orthodox is therefore called 'turning'. When one departs from Mo and turns to Yang, or departs from Yang and turns to the Confucians, one should simply receive them and settle them.)