The fish is what I want; the bear's paw is also what I want. You cannot have both, and you would give up the fish and take the bear's paw.
Fish is what I want, and bear paws are also what I want. If I can't get these two things at the same time, then I have to give up fish and choose bear paws.
Life is what I want; righteousness is also what I want. You cannot have both, and you must sacrifice life for righteousness. ?
Life is what I want, and justice is what I want. If I cannot get these two things at the same time, then I will sacrifice my life and choose justice.
Life is what I want, and what I want is more than life, so I don’t want to get it; death is also what I hate, and what I hate is more than the dead, so I can’t get rid of it (bì) also. ?
Life is what I want, but what I want is something more than life, so I don’t do anything to survive; death is what I hate, but what I hate There are things beyond death, so I will not avoid disaster.
If there is nothing more people want than to live, then why not use anything that can lead to life? ?
If people want nothing more than life, then what means are not available to them to survive?
There is nothing more evil (wù) than the dead, so why not do (wéi) anything that can be done to (bì) the patient? ?
If there is nothing that people hate more than death, then why not use anything that can be used to avoid disaster?
Because of this, there is no need to use it; because of this, you can avoid (bì) troubles but there is no need to do it (wéi). ?
You can save your life through a certain method but don't use it; you can avoid disaster through a certain method but don't use it.
That’s why what you want is more than the living, and what you hate (wù) is more than the dead. ?
That’s because they want something more precious than life; they hate something more precious than death.
Not only sages have this mind, but everyone has it. A sage will not lose his ears.
Not only virtuous people have this nature, everyone has it, but virtuous people can not lose it.
A basket (dān) of food, a basket of beans (gēng), if you get it, you will live, if you get it, you will die. ?
A basket of rice and a bowl of soup. If you get it, you can survive. If you don’t get it, you will die.
If you call and give it, a person who practices the Tao will not accept it; if you give it a kick (cù), it will be looked down upon by a beggar. ?
If you give food to others by shouting without courtesy, passers-by will not accept it; if you give food to others by kicking it with your feet, beggars will not accept it because of contempt.
If you accept ten thousand bells without arguing about etiquette and righteousness, how can ten thousand bells do anything to me!??
If a high-ranking official accepts a generous salary without discerning whether it is in line with etiquette and righteousness, then what? , What good does a high position and a good salary do to me!
For (wèi) the beauty of the palace, the support of wives and concubines, the poor people I know get (dé) me and (yú)? ??
Are you grateful to me for the beauty of your house, the service of your wife and concubines, and the poor people you know?
The countryside (xiàng) was (wèi) and the body was not accepted, but now it is (wèi) that the beauty of the palace is (wéi). ??
In the past, I would rather die than accept it for the sake of etiquette, but now I accept it for the sake of a gorgeous house;
I would rather die than accept it for my hometown (wèi), but now I am my wife and concubine To serve as (wèi);?
In the past, I would rather die than accept it for the sake of etiquette, but now I accept it for the sake of serving my wives and concubines;
The village is (wèi) to die. But if you don't accept it, now you know that the poor people get (dé) me and (wéi) do it for you: Is this not possible? This is called losing one's original intention. ?
In the past, I would rather die than accept it for the sake of etiquette, but now I accept it because of the gratitude of the poor people I know well. Can't this practice be stopped? This is called losing his nature.
Extended information:
"Fish I Want" comes from "Mencius Gaozi 1", and the author is probably Mencius.
"Fish I Want" is a representative work by Mencius that discusses man's view of life and death in depth based on his theory of the goodness of nature. It emphasizes that "justice" is more important than "life" and advocates sacrificing one's life for righteousness. Mencius was good-natured and believed that "all people have a heart of shame and disgust". People should maintain their good nature, strengthen their daily cultivation and education, and refrain from doing things that violate etiquette. Mencius considered this idea to be the essence of the traditional moral cultivation of the Chinese nation and a matter of far-reaching influence.
Reference: Baidu Encyclopedia Fish I Want