Book VII, Part I: Tsin Sin
Chapter I.
By the study of ourselves we come to the knowledge of Heaven, and Heaven is served by our obeying our nature?
1. Mencius said, 'He who has exhausted all his mental constitution knows his nature. Knowing his nature, he knows Heaven.
2. 'To preserve one's mental constitution, and nourish one's nature, is the way to serve Heaven.
3. 'When neither a premature death nor long life causes a man any double-mindedness, but he waits in the cultivation of his personal character for whatever issue;-- this is the way in which he establishes his Heaven-ordained being.'
Chapter II.
Man's duty as affected by the decrees or appointments of Heaven. What may be correctly described ascribed thereto and what not.
1. Mencius said, 'There is an appointment for everything. A man should receive submissively what may be correctly ascribed thereto.
2. 'Therefore, he who has the true idea of what is Heaven's appointment will not stand beneath a precipitous wall.
3. 'Death sustained in the discharge of one's duties may correctly be ascribed to the appointment of Heaven.
4. 'Death under handcuffs and fetters cannot correctly be so ascribed.'
Chapter III.
Virtue is sure to be gained by seeking it, but riches and other external things not.
1. Mencius said, 'When we get by our seeking and lose by our neglecting;-- in that case seeking is of use to getting, and the things sought for are those which are in ourselves.
2. 'When the seeking is according to the proper course, and the getting is only as appointed;-- in that case the seeking is of no use to getting, and the things sought are without ourselves.'
Chapter IV.
Man is fitted for, and happy in, doing good, and may perfect himself therein.
1. Mencius said, 'All things are already complete in us.
2. 'There is no greater delight than to be conscious of sincerity on self-examination.
3. 'If one acts with a vigorous effort at the law of reciprocity, when he seeks for the realization of perfect virtue, nothing can be closer than his approximation to it.'
Chapter V.
How many act without thought.
Mencius said, 'To act without understanding, and to do so habitually without examination, pursuing the proper path all the life without knowing its nature;-- this is the way of multitudes.'
Chapter VI.
The value of the feeling of shame.
Mencius said, 'A man may not be without shame. When one is ashamed of having been without shame, he will afterwards not have occasion to be ashamed.'
Chapter VII.
The same subject.
1. Mencius said, 'The sense of shame is to a man of great importance.
2. 'Those who form contrivances and versatile schemes distinguished for their artfulness, do not allow their sense of shame to come into action.
3. 'When one differs from other men in not having this sense of shame, what will he have in common with them?'
Chapter VIII.
How the ancient scholars maintained the dignity of their character and principles.
Mencius said, 'The able and virtuous monarchs of antiquity loved virtue and forgot their power. And shall an exception be made of the able and virtuous scholars of antiquity, that they did not do the same? They delighted in their own principles, and were oblivious of the power of princes. Therefore, if kings and dukes did not show the utmost respect, and observe all forms of ceremony, they were not permitted to come frequently and visit them. If they thus found it not in their power to pay them frequent visits, how much less could they get to employ them as ministers?'
Chapter IX.
How a professional advisor of the princes might be always perfectly satisfied. The example of antiquity.
1. Mencius said to Sung Kâu-ch'ien, 'Are you fond, Sir, of travelling to the different courts? I will tell you about such travelling.
2. 'If a prince acknowledge you and follow your counsels, be perfectly satisfied. If no one do so, be the same.'
3. Kâu-ch'ien said, 'What is to be done to secure this perfect satisfaction?' Mencius replied, 'Honour virtue and delight in righteousness, and so you may always be perfectly satisfied.
4. 'Therefore, a scholar, though poor, does not let go his righteousness; though prosperous, he does not leave his own path.
5. 'Poor and not letting righteousness go;-- it is thus that the scholar holds possession of himself. Prosperous and not leaving the proper path;-- it is thus that the expectations of the people from him are not disappointed.
6. 'When the men of antiquity realized their wishes, benefits were conferred by them on the people. If they did not realize their wishes, they cultivated their personal character, and became illustrious in the world. If poor, they attended to their own virtue in solitude; if advanced to dignity, they made the whole kingdom virtuous as well.'
Chapter X.
How people should get their inspiration to good in themselves.
Mencius said, 'The mass of men wait for a king Wan, and then they will receive a rousing impulse. Scholars distinguished from the mass, without a king Wan, rouse themselves.'
Chapter XI.
Not to be elated by riches is a proof of superiority.
Mencius said, 'Add to a man the families of Han and Wei. If he then look upon himself without being elated, he is far beyond the mass of men.'
Chapter XII.
When a ruler's aim is evidently the people's good, they will not murmur at his harshest measures.
Mencius said, 'Let the people be employed in the way which is intended to secure their ease, and though they be toiled, they will not murmur. Let them be put to death in the way which is intended to preserve their lives, and though they die, they will not murmur at him who puts them to death.'
Chapter XIII.
The different influence exercised by a chief among the princes, and by a true sovereign.
1. Mencius said, 'Under a chief, leading all the princes, the people look brisk and cheerful. Under a true sovereign, they have an air of deep contentment.
2. 'Though he slay them, they do not murmur. When he benefits them, they do not think of his merit. From day to day they make progress towards what is good, without knowing who makes them do so.
3. 'Wherever the superior man passes through, transformation follows; wherever he abides, his influence is of a spiritual nature. It flows abroad, above and beneath, like that of Heaven and Earth. How can it be said that he mends society but in a small way!'
Chapter XIV.
1. Mencius said, 'Kindly words do not enter so deeply into men as a reputation for kindness.
2. 'Good government does not lay hold of the people so much as good instructions.
3. 'Good government is feared by the people, while good instructions are loved by them. Good government gets the people's wealth, while good instructions get their hearts.'
Chapter XV.
Benevolence and righteousness are natural to man, parts of his constitution.
1. Mencius said, 'The ability possessed by men without having been acquired by learning is intuitive ability, and the knowledge possessed by them without the exercise of thought is their intuitive knowledge.
2. 'Children carried in the arms all know to love their parents, and when they are grown a little, they all know to love their elder brothers.
3. 'Filial affection for parents is the working of benevolence. Respect for elders is the working of righteousness. There is no other reason for those feelings;-- they belong to all under heaven.'
Chapter XVI.
How what Shun was discovered itself in his greatest obscurity.
Mencius said, 'When Shun was living amid the deep retired mountains, dwelling with the trees and rocks, and wandering among the deer and swine, the difference between him and the rude inhabitants of those remote hills appeared very small. But when he heard a single good word, or saw a single good action, he was like a stream or a river bursting its banks, and flowing out in an irresistible flood.'
Chapter XVII.
A man has but to obey the law in himself.
Mencius said, 'Let a man not do what his own sense of righteousness tells him not to do, and let him not desire what his sense of righteousness tells him not to desire;-- to act thus is all he has to do.'
Chapter XVIII.
The benefits of trouble and affliction.
1. Mencius said, 'Men who are possessed of intelligent virtue and prudence in affairs will generally be found to have been in sickness and troubles.
2. 'They are the friendless minister and concubine's son, who keep their hearts under a sense of peril, and use deep precautions against calamity. On this account they become distinguished for their intelligence.'
Chapter XIX.
Four different classes of ministers.
1. Mencius said, 'There are persons who serve the prince;-- they serve the prince, that is, for the sake of his countenance and favour.
2. 'There are ministers who seek the tranquillity of the State, and find their pleasure in securing that tranquillity.
3. 'There are those who are the people of Heaven. They, judging that, if they were in office, they could carry out their principles, throughout the kingdom, proceed so to carry them out.
4. 'There are those who are great men. They rectify themselves and others are rectified.'
Chapter XX.
The things which the superior man delights in.
1. Mencius said, 'The superior man has three things in which he delights, and to be ruler over the kingdom is not one of them.
2. 'That his father and mother are both alive, and that the condition of his brothers affords no cause for anxiety;-- this is one delight.
3. 'That, when looking up, he has no occasion for shame before Heaven, and, below, he has no occasion to blush before men;-- this is a second delight.
4. 'That he can get from the whole kingdom the most talented individuals, and teach and nourish them;-- this is the third delight.
5. 'The superior man has three things in which he delights, and to be ruler over the kingdom is not one of them.'
Chapter XXI.
Man's own nature the most important thing to him, and the source of his true enjoyment.
1. Mencius said, 'Wide territory and a numerous people are desired by the superior man, but what he delights in is not here.
2. 'To stand in the centre of the kingdom, and tranquillize the people within the four seas;-- the superior man delights in this, but the highest enjoyment of his nature is not here.
3. What belongs by his nature to the superior man cannot be increased by the largeness of his sphere of action, nor diminished by his dwelling in poverty and retirement;-- for this reason that it is determinately apportioned to him by Heaven.
4. 'What belongs by his nature to the superior man are benevolence, righteousness, propriety, and knowledge. These are rooted in his heart; their growth and manifestation are a mild harmony appearing in the countenance, a rich fullness in the back, and the character imparted to the four limbs. Those limbs understand to arrange themselves, without being told.'
Chapter XXII.
The government of king Wan by which the aged were nourished.
1. Mencius said, 'Po-î, that he might avoid Châu, was dwelling on the coast of the northern sea when he heard of the rise of king Wan. He roused himself and said, "Why should I not go and follow him? I have heard that the chief of the West knows well how to nourish the old." T'âi-kung, to avoid Châu, was dwelling on the coast of the eastern sea. When he heard of the rise of king Wan, he said, "Why should I not go and follow him? I have heard that the chief if the West knows well how to nourish the old." If there were a prince in the kingdom, who knew well how to nourish the old, all men of virtue would feel that he was the proper object for them to gather to.
2. 'Around the homestead with its five mâu, the space beneath the walls was planted with mulberry trees, with which the women nourished silkworms, and thus the old were able to have silk to wear. Each family had five brood hens and two brood sows, which were kept to their breeding seasons, and thus the old were able to have flesh to eat. The husbandmen cultivated their farms of 100 mâu, and thus their families of eight mouths were secured against want.
3. 'The expression, "The chief of the West knows well how to nourish the old," refers to his regulation of the fields and dwellings, his teaching them to plant the mulberry and nourish those animals, and his instructing the wives and children, so as to make them nourish their aged. At fifty, warmth cannot be maintained without silks, and at seventy flesh is necessary to satisfy the appetite. Persons not kept warm nor supplied with food are said to be starved and famished, but among the people of king Wan, there were no aged who were starved or famished. This is the meaning of the expression in question.'
Chapter XXIII.
To promote the virtue of the people, the first care of a government should be to consult for their being well off.
1. Mencius said, 'Let it be seen to that their fields of grain and hemp are well cultivated, and make the taxes on them light;-- so the people may be made rich.
2. 'Let it be seen to that the people use their resources of food seasonably, and expend their wealth only on the prescribed ceremonies:-- so their wealth will be more than can be consumed.
3. 'The people cannot live without water and fire, yet if you knock at a man's door in the dusk of the evening, and ask for water and fire, there is no man who will not give them, such is the abundance of these things. A sage governs the kingdom so as to cause pulse and grain to be as abundant as water and fire. When pulse and grain are as abundant as water and fire, how shall the people be other than virtuous?'
Chapter XXIV.
How the great doctrines of the sages dwarf all smaller doctrines, and yet are to be advanced to by successive steps.
1. Mencius said, 'Confucius ascended the eastern hill, and Lû appeared to him small. He ascended the T'âi mountain, and all beneath the heavens appeared to him small. So he who has contemplated the sea, finds it difficult to think anything of other waters, and he who has wandered in the gate of the sage, finds it difficult to think anything of the words of others.
2. 'There is an art in the contemplation of water.-- It is necessary to look at it as foaming in waves. The sun and moon being possessed of brilliancy, their light admitted even through an orifice illuminates.
3. 'Flowing water is a thing which does not proceed till it has filled the hollows in its course. The student who has set his mind on the doctrines of the sage, does not advance to them but by completing one lesson after another.'
Chapter XXV.
The different results to which the love of good and the love of gain lead.
1. Mencius said, 'He who rises at cock-crowing and addresses himself earnestly to the practice of virtue, is a disciple of Shun.
2. 'He who rises at cock-crowing, and addresses himself earnestly to the pursuit of giin, is a disciple of Chih.
3. 'If you want to know what separates Shun from Chih, it is simply this,-- the interval between the thought of gain and the thought of virtue.'
Chapter XXVI.
The errors of Yang, Mo, and Tsze-mo. Obstinate adherence to a course which we may deem abstractly right is perilous.
1. Mencius said, 'The principle of the philosopher Yang was-- "Each one for himself." Though he might have benefited the whole kingdom by plucking out a single hair, he would not have done it.
2. 'The philosopher Mo loves all equally. If by rubbing smooth his whole body from the crown to the heel, he could have benefited the kingdom, he would have done it.
3. 'Tsze-mo holds a medium between these. By holding that medium, he is nearer the right. But by holding it without leaving room for the exigency of circumstances, it becomes like their holding their one point.
4. 'The reason why I hate that holding to one point is the injury it does to the way of right principle. It takes up one point and disregards a hundred others.'
Chapter XXVII.
The importance of not allowing the mind to be injured by poverty and mean condition.
1. Mencius said, 'The hungry think any food sweet, and the thirsty think the same of any drink, and thus they do not get the right taste of what they eat and drink. The hunger and thirst, in fact, injure their palate. And is it only the mouth and belly which are injured by hunger and thirst? Men's minds are also injured by them.
2. 'If a man can prevent the evils of hunger and thirst from being any evils to his mind, he need not have any sorrow about not being equal to other men.'
Chapter XXVIII.
Hûi of Liû-Hsiâ's firmness.
Mencius said, 'Hûi of Liû-Hsiâ would not for the three highest offices of State have changed his firm purpose of life.'
Chapter XXIX.
Only that labour is to be prized which accomplishes its object.
Mencius said, 'A man with definite aims to be accomplished may be compared to one digging a well. To dig the well to a depth of seventy-two cubits, and stop without reaching the spring, is after all throwing away the well.'
Chapter XXX.
The difference between Yâo, Shun, T'ang, and Wû, on the one hand, and the five chiefs, on the other, in relation to benevolence and righteousness.
1. Mencius said, 'Benevolence and righteousness were natural to Yâo and Shun. T'ang and Wû made them their own. The five chiefs of the princes feigned them.
2. 'Having borrowed them long and not returned them, how could it be known they did not own them?'
Chapter XXXI.
The end may justify the means, but the principle should not be readily applied.
1. Kung-sun Ch'âu said, 'Î Yin said, "I cannot be near and see him so disobedient to reason," and therewith he banished T'â-chiâ to T'ung. The people were much pleased. When T'â-chiâ became virtuous, he brought him back, and the people were again much pleased.
2. 'When worthies are ministers, may they indeed banish their sovereigns in this way when they are not virtuous?'
3. Mencius replied, 'If they have the same purpose as Î Yin, they may. If they have not the same purpose, it would be usurpation.'
Chapter XXXII.
The services which a superior man renders to a country entitle him, without his doing official duty, to support.
Kung-sun Ch'âu said, 'It is said, in the Book of Poetry,
"He will not eat the bread of idleness!"
How is it that we see superior men eating without labouring?' Mencius replied, 'When a superior man resides in a country, if its sovereign employ his counsels, he comes to tranquillity, wealth and glory. If the young in it follow his instructions, they become filial, obedient to their elders, true-hearted, and faithful. What greater example can there be than this of not eating the bread of idleness?'
Chapter XXXIII.
How a scholar prepares himself for the duties to which he aspires.
1. The king's son, Tien, asked Mencius, saying, 'What is the business of the unemployed scholar?'
2. Mencius replied, 'To exalt his aim.'
3. Tien asked again, 'What do you mean by exalting the aim?' The answer was, 'Setting it simply on benevolence and righteousness. He thinks how to put a single innocent person to death is contrary to benevolence; how to take what one has not a right to is contrary to righteousness; that one's dwelling should be benevolence; and one's path should be righteousness. Where else should he dwell? What other path should he pursue? When benevolence is the dwelling-place of the heart, and righteousness the path of the life, the business of a great man is complete.'
Chapter XXXIV.
How men judge wrongly of character, overlooking, in their admiration of one striking excellence, great failures and deficiencies.
Mencius said, 'Supposing that the kingdom of Ch'î were offered, contrary to righteousness, to Ch'an Chung, he would not receive it, and all people believe in him, as a man of the highest worth. But this is only the righteousness which declines a dish of rice or a plate of soup. A man can have no greater crimes than to disown his parents and relatives, and the relations of sovereign and minister, superiors and inferiors. How can it be allowed to give a man credit for the great excellences because he possesses a small one?'
Chapter XXXV.
What Shun and his minister of crime would have done, if Shun's father had committed a murder.
1. T'âo Ying asked, saying, 'Shun being sovereign, and Kâo-yâo chief minister of justice, if Kû-sâu had murdered a man, what would have been done in the case?'
2. Mencius said, 'Kâo-yâo would simply have apprehended him.'
3. 'But would not Shun have forbidden such a thing?'
4. 'Indeed, how could Shun have forbidden it? Kâo-yâo had received the law from a proper source.'
5. 'In that case what would Shun have done?'
6. 'Shun would have regarded abandoning the kingdom as throwing away a worn-out sandal. He would privately have taken his father on his back, and retired into concealment, living some where along the sea-coast. There he would have been all his life, cheerful and happy, forgetting the kingdom.'
Chapter XXXVI.
How one's material position affects his air, and much more may moral character be expected to do so.
1. Mencius, going from Fan to Ch'î, saw the king of Ch'î's son at a distance, and said with a deep sigh, 'One's position alters the air, just as the nurture affects the body. Great is the influence of position! Are we not all men's sons in this respect?'
2. Mencius said, 'The residence, the carriages and horses, and the dress of the king's son, are mostly the same as those of other men. That he looks so is occasioned by his position. How much more should a peculiar air distinguish him whose position is in the wide house of the world!
3. 'When the prince of Lû went to Sung, he called out at the T'ieh-châi gate, and the keeper said, "This is not our prince. How is it that his voice is so like that of our prince?" This was occasioned by nothing but the correspondence of their positions.'
Chapter XXXVII.
That he be respected is essential to a scholar's engaging in the service of a prince.
1. Mencius said, 'To feed a scholar and not love him, is to treat him as a pig. To love him and not respect him, is to keep him as a domestic animal.
2. 'Honouring and respecting are what exist before any offering of gifts.
3. 'If there be honouring and respecting without the reality of them, a superior man may not be retained by such empty demonstrations.'
Chapter XXXVIII.
Only with a sage does the body act according to its design.
Mencius said, 'The bodily organs with their functions belong to our Heaven-conferred nature. But a man must be a sage before he can satisfy the design of his bodily organization.'
Chapter XXXIX.
Reproof of Kung-sun Ch'âu for assenting to the proposal to shorten the period of mourning.
1. The king Hsüan of Ch'î wanted to shorten the period of mourning. Kung-sun Ch'âu said, 'To have one whole year's mourning is better than doing away with it altogether.'
2. Mencius said, 'That is just as if there were one twisting the arm of his elder brother, and you were merely to say to him "Gently, gently, if you please." Your only course should be to teach such an one filial piety and fraternal duty.'
3. At that time, the mother of one of the king's sons had died, and his tutor asked for him that he might be allowed to observe a few months' mourning. Kung-sun Ch'âu asked, 'What do you say of this?'
4. Mencius replied, 'This is a case where the party wishes to complete the whole period, but finds it impossible to do so. The addition of even a single day is better than not mourning at all. I spoke of the case where there was no hindrance, and the party neglected the thing itself.'
Chapter XL.
How the lessons of the sage reach to all different classes.
1. Mencius said, 'There are five ways in which the superior man effects his teaching.
2. 'There are some on whom his influence descends like seasonable rain.
3. 'There are some whose virtue he perfects, and some of whose talents he assists the development.
4. 'There are some whose inquiries he answers.
5. 'There are some who privately cultivate and correct themselves.
6. These five ways are the methods in which the superior man effects his teaching.'
Chapter XLI.
The teacher of truth may not lower his lessons to suit his learners.
1. Kung-sun Ch'âu said, 'Lofty are your principles and admirable, but to learn them may well be likened to ascending the heavens,-- something which cannot be reached. Why not adapt your teaching so as to cause learners to consider them attainable, and so daily exert themselves!'
2. Mencius said, 'A great artificer does not, for the sake of a stupid workman, alter or do away with the marking-line. Î did not, for the sake of a stupid archer, charge his rule for drawing the bow.
3. 'The superior man draws the bow, but does not discharge the arrow, having seemed to leap with it to the mark; and he there stands exactly in the middle of the path. Those who are able, follow him.'
Chapter XLII.
One must live or die with his principles, acting from himself, not with regard to other men.
1. Mencius said, 'When right principles prevail throughout the kingdom, one's principles must appear along with one's person. When right principles disappear from the kingdom, one's person must vanish along with one's principles.
2. 'I have not heard of one's principles being dependent for their manifestation on other men.'
Chapter XLIII.
How Mencius required the simple pursuit of truth in those whom he taught.
1. The disciple Kung-tû said, 'When Kang of T'ang made his appearance in your school, it seemed proper that a polite consideration should be paid to him, and yet you did not answer him. Why was that?'
2. Mencius replied, 'I do not answer him who questions me presuming on his nobility, nor him who presumes on his talents, nor him who presumes on his age, nor him who presumes on services performed to me, nor him who presumes on old acquaintance. Two of those things were chargeable on Kang of T'ang.'
Chapter XLIV.
Failures in evident duty will be accompanied by failure in all duty. Precipitate advances are followed by speedy retreats.
1. Mencius said, 'He who stops short where stopping is acknowledged to be not allowable, will stop short in everything. He who behaves shabbily to those whom he ought to treat well, will behave shabbily to all.
2. 'He who advances with precipitation will retire with speed.'
Chapter XLV.
The superior man is kind to creatures, loving to other men, and affectionate to his relatives.
Mencius said, 'In regard to inferior creatures, the superior man is kind to them, but not loving. In regard to people generally, he is loving to them, but not affectionate. He is affectionate to his parents, and lovingly disposed to people generally. He is lovingly disposed to people generally, and kind to creatures.'
Chapter XLVI.
Against the princes of his time who occupied themselves with the knowledge of, and regard for, what was of little importance.
1. Mencius said, 'The wise embrace all knowledge, but they are most earnest about what is of the greatest importance. The benevolent embrace all in their love, but what they consider of the greatest importance is to cultivate an earnest affection for the virtuous. Even the wisdom of Yâo and Shun did not extend to everything, but they attended earnestly to what was important. Their benevolence did not show itself in acts of kindness to every man, but they earnestly cultivated an affection for the virtuous.
2. 'Not to be able to keep the three years' mourning, and to be very particular about that of three months, or that of five months; to eat immoderately and swill down the soup, and at the same time to inquire about the precept not to tear the meat with the teeth;-- such things show what I call an ignorance of what is most important.
Book VII, Part II: Tsin Sin
Chapter I.
A strong condemnation of king Hûi of Liang, for sacrificing to his ambition his people and even his son.
1. Mencius said, 'The opposite indeed of benevolent was the king Hûi of Liang! The benevolent, beginning with what they care for, proceed to what they do not care for. Those who are the opposite of benevolent, beginning with what they do not care for, proceed to what they care for.'
2. 'Kung-sun Ch'âu said, 'What do you mean?' Mencius answered, 'The king Hûi of Liang, for the matter of territory, tore and destroyed his people, leading them to battle. Sustaining a great defeat, he would engage again, and afraid lest they should not be able to secure the victory, urged his son whom he loved till he sacrificed him with them. This is what I call-- "beginning with what they do not care for, and proceeding to what they care for."'
Chapter II.
How all the fightings recorded in the Ch'un-ch'iû were unrighteous:-- a warning to the contending States of Mencius's time.
1. Mencius said, 'In the "Spring and Autumn" there are no righteous wars. Instances indeed there are of one war better than another.
2. '"Correction" is when the supreme authority punishes its subjects by force of arms. Hostile States do not correct one another.'
Chapter III.
With what reservation Mencius read the Shû-ching.
1. Mencius said, 'It would be better to be without the Book of History than to give entire credit to it.
2. 'In the "Completion of the War," I select two or three passages only, which I believe.
3. '"The benevolent man has no enemy under heaven. When the prince the most benevolent was engaged against him who was the most the opposite, how could the blood of the people have flowed till it floated the pestles of the mortars?"'
Chapter IV.
Counsel to princes not to allow themselves to be deceived by men who would advise them to war.
1. Mencius said, 'There are men who say-- "I am skilful at marshalling troops, I am skilful at conducting a battle!"-- They are great criminals.
2. 'If the ruler of a State love benevolence, he will have no enemy in the kingdom.
3. When T'ang was executing his work of correction in the south, the rude tribes on the north murmured. When he was executing it in the east, the rude tribes on the west murmured. Their cry was-- "Why does he make us last?"
4. 'When king Wû punished Yin, he had only three hundred chariots of war, and three thousand life-guards.
5. 'The king said, "Do not fear. Let me give you repose. I am no enemy to the people!" On this, they bowed their heads to the earth, like the horns of animals falling off.
6. '"Royal correction" is but another word for rectifying. Each State wishing itself to be corrected, what need is there for fighting?'
Chapter V.
Real attainment must be made by the learner for himself.
Mencius said, 'A carpenter or a carriage-maker may give a man the circle and square, but cannot make him skilful in the use of them.'
Chapter VI.
The equinamity of Shun in poverty and as sovereign.
Mencius said, 'Shun's manner of eating his parched grain and herbs was as if he were to be doing so all his life. When he became sovereign, and had the embroidered robes to wear, the lute to play, and the two daughters of Yâo to wait on him, he was as if those things belonged to him as a matter of course.'
Chapter VII.
How the thought of its consequences should make men careful of their conduct.
Mencius said, 'From this time forth I know the heavy consequences of killing a man's near relations. When a man kills another's father, that other will kill his father; when a man kills another's elder brother, that other will kill his elder brother. So he does not himself indeed do the act, but there is only an interval between him and it.'
Chapter VIII.
The benevolence and selfishness of ancient and modern rule contrasted.
1. Mencius said, 'Anciently, the establishment of the frontier-gates was to guard against violence.
2. 'Nowadays, it is to exercise violence.'
Chapter IX.
A man's influence depends on his personal example and conduct.
Mencius said, 'If a man himself do not walk in the right path, it will not be walked in even by his wife and children. If he order men according to what is not the right way, he will not be able to get the obedience of even his wife and children.'
Chapter X.
Corrupt times are provided against by established virtue.
Mencius said, 'A bad year cannot prove the cause of death to him whose stores of gain are large; an age of corruption cannot confound him whose equipment of virtue is complete.'
Chapter XI.
A man's true disposition will often appear in small matters, when a love of fame may have carried him over great difficulties.
Mencius said, 'A man who loves fame may be able to decline a State of a thousand chariots; but if he be not really the man to do such a thing, it will appear in his countenance, in the matter of a dish of rice or a platter of soup.'
Chapter XII.
Three things important in the administration of a State.
1. Mencius said, 'If men of virtue and ability be not confided in, a State will become empty and void.
2. 'Without the rules of propriety and distinctions of right, the high and the low will be thrown into confusion.
3. 'Without the great principles of government and their various business, there will not be wealth sufficient for the expenditure.'
Chapter XIII.
Only by benevolence can the throne be got.
Mencius said, 'There are instances of individuals without benevolence, who have got possession of a single State, but there has been no instance of the throne's being got by one without benevolence.'
Chapter XIV.
The different elements of a nation-- the People, tutelary Spirits, and Sovereign, in respect of their importance.
1. Mencius said, 'The people are the most important element in a nation; the spirits of the land and grain are the next; the sovereign is the lightest.
2. 'Therefore to gain the peasantry is the way to become sovereign; to gain the sovereign is the way to become a prince of a State; to gain the prince of a State is the way to become a great officer.
3. 'When a prince endangers the altars of the spirits of the land and grain, he is changed, and another appointed in his place.
4. 'When the sacrificial victims have been perfect, the millet in its vessels all pure, and the sacrifices offered at their proper seasons, if yet there ensue drought, or the waters overflow, the spirits of the land and grain are changed, and others appointed in their place.'
Chapter XV.
That Po-î and Hûi of Liû-Hsiâ were sages proved by the permanence of their influence.
Mencius said, 'A sage is the teacher of a hundred generations:-- this is true of Po-î and Hûi of Liû-Hsiâ. Therefore when men now bear the character of Po-î, the corrupt become pure, and the weak acquire determination. When they hear the character of Hûi of Liû-Hsiâ, the mean become generous, and the niggardly become liberal. Those two made themselves distinguished a hundred generations ago, and after a hundred generations, those who hear of them, are all aroused in this manner. Could such effects be produced by them, if they had not been sages? And how much more did they affect those who were in contiguity with them, and felt their inspiring influence!'
Chapter XVI.
The relation of benevolence to man.
Mencius said, 'Benevolence is the distinguishing characteristic of man. As embodied in man's conduct, it is called the path of duty.'
Chapter XVII.
How Confucius's leaving Lû and Ch'î was different.
Mencius said, 'When Confucius was leaving Lû, he said, "I will set out by-and-by;"-- this was the way in which to leave the State of his parents. When he was leaving Ch'î, he strained off with his hand the water in which his rice was being rinsed, took the rice, and went away;-- this was the way in which to leave a strange State.'
Chapter XVIII.
The reason of Confucius's being in straits between Ch'an and Ts'âi.
Mencius said, 'The reason why the superior man was reduced to straits between Ch'an and Ts'âi was because neither the princes of the time nor their ministers sympathized or communicated with him.'
Chapter XIX.
Mencius comforts Mo Ch'î under calumny by the reflection that it was the ordinary lot of distinguished men.
1. Mo Ch'î said, 'Greatly am I from anything to depend upon from the mouths of men.'
2. Mencius observed, 'There is no harm in that. Scholars are more exposed than others to suffer from the mouths of men.
3. 'It is said, in the Book of Poetry,
"My heart is disquieted and grieved, I am hated by the crowd of mean creatures."
This might have been said by Confucius. And again,
"Though he did not remove their wrath, He did not let fall his own fame."
This might be said of king Wan.'
Chapter XX.
How the ancients led on men by their example, while the reulers of Mencius's time tried to urge men contrary to their example.
Mencius said, 'Anciently, men of virtue and talents by means of their own enlightenment made others enlightened. Nowadays, it is tried, while they are themselves in darkness, and by means of that darkness, to make others enlightened.'
Chapter XXI.
That the cultivation of of the mind may not be intermitted.
Mencius said to the disciple Kâo, 'There are the footpaths along the hills;-- if suddenly they be used, they become roads; and if, as suddenly they are not used, the wild grass fills them up. Now, the wild grass fills up your mind.'
Chapter XXII.
An absurd remark of the disciple Kâo about the music of Yü and king Wan.
1. The disciple Kâo said, 'The music of Yü was better than that of king Wan.'
2. Mencius observed, 'On what ground do you say so?' and the other replied, 'Because at the pivot the knob of Yü's bells is nearly worn through.'
3. Mencius said, 'How can that be a sufficient proof? Are the ruts at the gate of a city made by a single two-horsed chariot?'
Chapter XXIII.
How Mencius knew where to stop and maintain his own dignity in his intercourse with the princes.
1. When Ch'î was suffering from famine, Ch'an Tsin said to Mencius, 'The people are all thinking that you, Master, will again ask that the granary of T'ang be opened for them. I apprehend you will not do so a second time.'
2. Mencius said, 'To do it would be to act like Fang Fû. There was a man of that name in Tsin, famous for his skill in seizing tigers. Afterwards he became a scholar of reputation, and going once out to the wild country, he found the people all in pursuit of a tiger. The tiger took refuge in a corner of a hill, where no one dared to attack him, but when they saw Fang Fû, they ran and met him. Fang Fû immediately bared his arms, and descended from the carriage. The multitude were pleased with him, but those who were scholars laughed at him.'
Chapter XXIV.
How the superior man subjects the gratification of his natural appetites to the will of Heaven, and pursues the doing of good without thinking that the amount which he can do may be limited by that will.
1. Mencius said, 'For the mouth to desire sweet tastes, the eye to desire beautiful colours, the ear to desire pleasant sounds, the nose to desire fragrant odours, and the four limbs to desire ease and rest;-- these things are natural. But there is the appointment of Heaven in connexion with them, and the superior man does not say of his pursuit of them, "It is my nature."
2. 'The exercise of love between father and son, the observance of righteousness between sovereign and minister, the rules of ceremony between guest and host, the display of knowledge in recognising the talented, and the fulfilling the heavenly course by the sage;-- these are the appointment of Heaven. But there is an adaptation of our nature for them. The superior man does not say, in reference to them, "It is the appointment of Heaven."'
Chapter XV.
The character of the disciple Yo-chang. Different degrees of attainment in character, which are to be aimed at.
1. Hâo-shang Pû-hâi asked, saying, 'What sort of man is Yo-chang?' Mencius replied, 'He is a good man, a real man.'
2. 'What do you mean by "A good man," "A real man?"'
3. The reply was, 'A man who commands our liking is what is called a good man.
4. 'He whose goodness is part of himself is what is called real man.
5. 'He whose goodness has been filled up is what is called beautiful man.
6. He whose completed goodness is brightly displayed is what is called a great man.
7. 'When this great man exercises a transforming influence, he is what is called a sage.
8. 'When the sage is beyond our knowledge, he is what is called a spirit-man.
9. 'Yo-chang is between the two first characters, and below the four last.'
Chapter XXVI.
Receovered heretics should be received without casting their old errors in their teeth.
1. Mencius said, 'Those who are fleeing from the errors of Mo naturally turn to Yang, and those who are fleeing from the errors of Yang naturally turn to orthodoxy. When they so turn, they should at once and simply be received.
2. 'Those who nowadays dispute with the followers of Yang and Mo do so as if they were pursuing a stray pig, the leg of which, after they have got it to enter the pen, they proceed to tie.'
Chapter XXVII.
The just exactions of the government are to be made discriminatingly and considerately.
Mencius said, 'There are the exactions of hempen-cloth and silk, of grain, and of personal service. The prince requires but one of these at once, deferring the other two. If he require two of them at once, then the people die of hunger. If he require the three at once, then fathers and sons are separated.'
Chapter XXVIII.
The precious things of a prince, and the danger of overlooking them for other things.
Mencius said, 'The precious things of a prince are three;-- the territory, the people, the government and its business. If one value as most precious pearls and jade, calamity is sure to befall him.'
Chapter XXIX.
How Mencius predicted beforehand the death of P'an-ch'ang Kwo.
Pan-ch'ang Kwo having obtained an official situation in Ch'î, Mencius said, 'He is a dead man, that Pan-ch'ang Kwo!' Pan-chang Kwo being put to death, the disciples asked, saying, 'How did you know, Master, that he would meet with death?' Mencius replied, 'He was a man, who had a little ability, but had not learned the great doctrines of the superior man. He was just qualified to bring death upon himself, but for nothing more.'
Chapter XXX.
The generous spirit of Mencius in dispensing his instructions.
1. When Mencius went to T'ang, he was lodged in the Upper palace. A sandal in the process of making had been placed there in a window, and when the keeper of the place came to look for it, he could not find it.
2. On this, some one asked Mencius, saying, 'Is it thus that your followers pilfer?' Mencius replied, 'Do you think that they came here to pilfer the sandal?' The man said, 'I apprehend not. But you, Master, having arranged to give lessons, do not go back to inquire into the past, and you do not reject those who come to you. If they come with the mind to learn, you receive them without any more ado.'
Chapter XXXI.
A man has only to give development to the principles of good which are in him, and show themselves in some things, to be entirely good and correct.
1. Mencius said, 'All men have some things which they cannot bear;-- extend that feeling to what they can bear, and benevolence will be the result. All men have some things which they will not do;-- extend that feeling to the things which they do, and righteousness will be the result.
2. 'If a man can give full development to the feeling which makes him shrink from injuring others, his benevolence will be more than can be called into practice. If he can give full development to the feeling which refuses to break through, or jump over, a wall, his righteousness will be more than can be called into practice.
3. 'If he can give full development to the real feeling of dislike with which he receives the salutation, "Thou," "Thou," he will act righteously in all places and circumstances.
4. 'When a scholar speaks what he ought not to speak, by guile of speech seeking to gain some end; and when he does not speak what he ought to speak, by guile of silence seeking to gain some end;-- both these cases are of a piece with breaking through a neighbour's wall.'
Chapter XXXII.
Against aiming at what is remote, and neglecting what is near. What are good words and good principles.
1. Mencius said, 'Words which are simple, while their meaning is far-reaching, are good words. Principles which, as held, are compendious, while their application is extensive, are good principles. The words of the superior man do not go below the girdle, but great principles are contained in them.
2. 'The principle which the superior man holds is that of personal cultivation, but the kingdom is thereby tranquillized.
3. 'The disease of men is this:-- that they neglect their own fields, and go to weed the fields of others, and that what they require from others is great, while what they lay upon themselves is light.'
Chapter XXXIII.
The perfect virtue of the highest sages, and how others follow after it.
1. Mencius said, 'Yâo and Shun were what they were by nature; T'ang and Wû were so by returning to natural virtue.
2. 'When all the movements, in the countenance and every turn of the body, are exactly what is proper, that shows the extreme degree of the complete virtue. Weeping for the dead should be from real sorrow, and not because of the living. The regular path of virtue is to be pursued without any bend, and from no view to emolument. The words should all be necessarily sincere, not with any desire to do what is right.
3. 'The superior man performs the law of right, and thereby waits simply for what has been appointed.'
Chapter XXXIV.
He who undertakes to counsel the great, should be morally above them.
1. Mencius said, 'Those who give counsel to the great should despise them, and not look at their pomp and display.
2. 'Halls several times eight cubits high, with beams projecting several cubits;-- these, if my wishes were to be realized, I would not have. Food spread before me over ten cubits square, and attendants and concubines to the amount of hundreds;-- these, though my wishes were realized, I would not have. Pleasure and wine, and the dash of hunting, with thousands of chariots following after me;-- these, though my wishes were realized, I would not have. What they esteem are what I would have nothing to do with; what I esteem are the rules of the ancients.-- Why should I stand in awe of them?'
Chapter XXXV.
The regulation of the desires is essential to the nourishment of the mind.
Mencius said, 'To nourish the mind there is nothing better than to make the desires few. Here is a man whose desires are few:-- in some things he may not be able to keep his heart, but they will be few. Here is a man whose desires are many:-- in some things he may be able to keep his heart, but they will be few.'
Chapter XXXVI.
The filial feeling of Tsang-tsze seen in his not eating jujubes.
1. Mencius said, 'Tsang Hsî was fond of sheep-dates, and his son, the philosopher Tsang, could not bear to eat sheep-dates.'
2. Kung-sun Ch'âu asked, saying, 'Which is best,-- minced meat and broiled meat, or sheep-dates?' Mencius said, 'Mince and broiled meat, to be sure.' Kung-sun Ch'âu went on, 'Then why did the philosopher Tsang eat mince and broiled meat, and would not eat sheep-dates?' Mencius answered, 'For mince and broiled meat there is a common liking, while that for sheep-dates was peculiar. We avoid the name, but do not avoid the surname. The surname is common; the name is peculiar.'
Chapter XXXVII.
To call to the pursuit of the right medium was the object of Confucius and Mencius. Various characters who fail to pursue this, or are opposed to it.
1. Wan Chang asked, saying, 'Confucius, when he was in Ch'an, said: "Let me return. The scholars of my school are ambitious, but hasty. They are for advancing and seizing their object, but cannot forget their early ways." Why did Confucius, when he was in Ch'an, think of the ambitious scholars of Lû?'
2. Mencius replied, 'Confucius not getting men pursuing the true medium, to whom he might communicate his instructions, determined to take the ardent and the cautiously-decided. The ardent would advance to seize their object; the cautiously-decided would keep themselves from certain things. It is not to be thought that Confucius did not wish to get men pursuing the true medium, but being unable to assure himself of finding such, he therefore thought of the next class.'
3. 'I venture to ask what sort of men they were who could be styled "The ambitious?"'
4. 'Such,' replied Mencius, 'as Ch'in Chang, Tsang Hsî, and Mû P'ei, were those whom Confucius styled "ambitious."'
5. 'Why were they styled "ambitious?"'
6. The reply was, 'Their aim led them to talk magniloquently, saying, "The ancients!" "The ancients!" But their actions, where we fairly compare them with their words, did not correspond with them.
7. 'When he found also that he could not get such as were thus ambitious, he wanted to get scholars who would consider anything impure as beneath them. Those were the cautiously-decided, a class next to the former.'
8. Chang pursued his questioning, 'Confucius said, "They are only your good careful people of the villages at whom I feel no indignation, when they pass my door without entering my house. Your good careful people of the villages are the thieves of virtue." What sort of people were they who could be styled "Your good careful people of the villages?"'
9. Mencius replied, 'They are those who say, "Why are they so magniloquent? Their words have not respect to their actions and their actions have not respect to their words, but they say, "The ancients! The ancients! Why do they act so peculiarly, and are so cold and distant? Born in this age, we should be of this age, to be good is all that is needed." Eunuch-like, flattering their generation;-- such are your good careful men of the villages.'
10. Wan Chang said, 'Their whole village styles those men good and careful. In all their conduct they are so. How was it that Confucius considered them the thieves of virtue?'
11. Mencius replied, 'If you would blame them, you find nothing to allege. If you would criticise them, you have nothing to criticise. They agree with the current customs. They consent with an impure age. Their principles have a semblance of right-heartedness and truth. Their conduct has a semblance of disinterestedness and purity. All men are pleased with them, and they think themselves right, so that it is impossible to proceed with them to the principles of Yâo and Shun. On this account they are called "The thieves of virtue."
12. 'Confucius said, "I hate a semblance which is not the reality. I hate the darnel, lest it be confounded with the corn. I hate glib-tonguedness, lest it be confounded with righteousness. I hate sharpness of tongue, lest it be confounded with sincerity. I hate the music of Chang, lest it be confounded with the true music. I hate the reddish blue, lest it be confounded with vermilion. I hate your good careful men of the villages, lest they be confounded with the truly virtuous."
13. 'The superior man seeks simply to bring back the unchanging standard, and, that being correct, the masses are roused to virtue. When they are so aroused, forthwith perversities and glossed wickedness disappear.'
Chapter XXXVIII.
On the transmission of the line of doctrine from Yâo to Mencius's own time.
1. Mencius said, 'From Yâo and Shun down to T'ang were 500 years and more. As to Yu and Kâo Yâo, they saw those earliest sages, and so knew their doctrines, while T'ang heard their doctrines as transmitted, and so knew them.
2. 'From T'ang to king Wan were 500 years and more. As to Î Yin, and Lâi Chû, they saw T'ang and knew his doctrines, while king Wan heard them as transmitted, and so knew them.
3. 'From king Wan to Confucius were 500 years and more. As to T'âi-kung Wang and San Î-shang, they saw Wan, and so knew his doctrines, while Confucius heard them as transmitted, and so knew them.
4. 'From Confucius downwards until now, there are only 100 years and somewhat more. The distance in time from the sage is so far from being remote, and so very near at hand was the sage's residence. In these circumstances, is there no one to transmit his doctrines? Yea, is there no one to do so?'
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