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II.A. 公孫丑章句上 II.A.1.
公孫丑問曰:「夫子當路於齊,管仲、晏子之功,可復許乎?」
孟子曰:「子誠齊人也,知管仲、晏子而已矣。
或問乎曾西曰:『吾子與子路孰賢?』曾西蹴然曰:『吾先子之所畏也。』曰:『然則吾子與管仲孰賢?』曾西艴然不悅曰:『爾何曾比予於管仲?管仲得君如彼其專也,行乎國政如彼其久也,功烈如彼其卑也。爾何曾比予於是!』」
曰:「管仲,曾西之所不為也,而子為我愿之乎?」
曰:「管仲以其君霸,晏子以其君顯,管仲、晏子猶不足為與?」
曰:「以齊王由反手也。」
曰:「若是,則弟子之惑滋甚。且以文王之德,百年而後崩,猶未洽於天下;武王、周公繼之,然後大行。今言王若易然,則文王不足法與?」
曰:「文王何可當也?由湯至於武丁,賢聖之君六七作。天下歸殷久矣;久則難變也。武丁朝諸侯有天下,猶運之掌也。紂之去武丁未久也,其故家遺俗、流風善政,猶有存者;又有微子、微仲、王子比干、箕子、膠鬲,皆賢人也,相與輔相之,故久而後失之也。尺地莫非其有也,一民莫非其臣也;然而文王猶方百里起,是以難也。
齊人有言曰:『雖有智慧,不如乘勢;雖有??基,不如待時。』今時則易然也。
夏後、殷、周之盛,地未有過千里者也,而齊有其地矣;雞鳴狗吠相聞,而達乎四境,而齊有其民矣。地不改辟矣,民不改聚矣,行仁政而王,莫之能御也。
且王者之不作,未有疏於此時者也;民之憔悴於虐政,未有甚於此時者也。饑者易為食,渴者易為飲。
孔子曰:『德之流行,速於置郵而傳命。』
當今之時,萬乘之國行仁政,民之悅之,猶解倒懸也。故事半古之人功必倍之,惟此時為然。」 II.A.2.
公孫丑問曰:「夫子加齊之卿相,得行道焉,雖由此霸王不異矣。如此則動心否乎?」孟子曰:「否,我四十不動心。」
曰:「若是則夫子過孟賁遠矣。」曰:「是不難。告子先我不動心。」
曰:「不動心有道乎?」曰:「有。
北宮黝之養勇也,不膚撓,不目逃。思以一豪挫於人,若撻之於市朝。不受於褐寬博,亦不受於萬乘之君。視剌萬乘之君若剌褐夫。無嚴諸侯。惡聲至,必反之。
孟施舍之所養勇也,曰:『視不勝猶勝也。量敵而後進,慮勝而後會,是畏三軍者也。舍豈能為必勝哉?能無懼而已矣。』
孟施舍似曾子,北宮黝似子夏。夫二子之勇,未知其孰賢,然而孟施舍守約也。
昔者曾子謂子襄曰:『子好勇乎?吾嘗聞大勇於夫子矣:自反而不縮,雖褐寬博,吾不惴焉;自反而縮,雖千萬人吾往矣。』
孟施舍之守氣,又不如曾子之守約也。」
曰:「敢問夫子之不動心與告子之不動心,可得聞與?」「告子曰:『不得於言,勿求於心;不得於心,勿求於氣。』不得於心,勿求於氣,可;不得於言,勿求於心,不可。夫志,氣之帥也;氣,體之充也。夫志至焉,氣次焉。故曰:持其志,無暴其氣。」
「既曰『志至焉,氣次焉』,又曰『持其志,無暴其氣』者,何也?」曰:「志壹則動氣;氣壹則動志也。今夫蹶者趨者是氣也而反動其心。」
「敢問夫子惡乎長?」曰:「我知言,我善養吾浩然之氣。」
「敢問何謂浩然之氣?」曰:「難言也。
其為氣也至大至剛,以直養而無害,則塞于天地之間。
其為氣也配義與道,無是餒也。
是集義所生者,非義襲而取之也。行有不慊於心則餒矣。我故曰:告子未嘗知義。以其外之也。
必有事焉而勿正,心勿忘,勿助長也。無若宋人然。宋人有閔其苗之不長而揠之者,芒芒然歸,謂其人曰:『今日病矣,予助苗長矣。』其子趨而往視之,苗則槁矣。天下之不助苗長者寡矣。以為無益而舍之者,不耘苗者也。助之長者,揠苗者也,非徒無益,而又害之。」
「何謂知言?」曰:「詖辭知其所蔽,淫辭知其所陷,邪辭知其所離,遁辭知其所窮。生於其心,害於其政;發於其政,害於其事。聖人復起,必從吾言矣。」「
宰我、子貢善為說辭,冉牛、閔子、顏淵善言德行;孔子兼之,曰:『我於辭命,則不能也。』然則夫子既聖矣乎?」
曰:「惡!是何言也!昔者子貢問於孔子曰:『夫子聖矣乎?』孔子曰:『聖則吾不能,我學不厭而教不倦也。』子貢曰:『學不厭,智也;教不倦,仁也。仁且智,夫子既聖矣。』夫聖,孔子不居,是何言也!」
「昔者竊聞之:子夏、子游、子張皆有聖人之一體,冉牛、閔子、顏淵則具體而微,敢問所安。」
曰:「姑舍是。」
曰:「伯夷、伊尹何如?」曰:「不同道。非其君不事,非其民不使,治則進,亂則退,伯夷也。何事非君?何使非民?治亦進,亂亦進,伊尹也。可以仕則仕,可以止則止,可以久則久,可以速則速,孔子也。皆古聖人也。吾未能有行焉,乃所愿,則學孔子也。」「
伯夷、伊尹於孔子,若是班乎?」曰:「否,自有生民以來,未有孔子也。」
曰:「然則有同與?」曰:「有,得百里之地而君之,皆能以朝諸侯有天下;行一不義、殺一不辜而得天下,皆不為也。是則同。」
曰:「敢問其所以異。」曰:「宰我、子貢、有若,智足以知聖人,污不至阿其所好。
宰我曰:『以予觀於夫子,賢於堯舜遠矣。』
子貢曰:『見其禮而知其政,聞其樂而知其德。由百世之後,等百世之王,莫之能違也。自生民以來,未有夫子也。』
有若曰:『豈惟民哉!麒麟之於走獸,鳳凰之於飛鳥,泰山之於丘垤,河海之於行潦,類也。聖人之於民,亦類也。出於其類,拔乎其萃。自生民以來,未有盛於孔子也。』」 II.A.3.
孟子曰:「以力假仁者霸,霸必有大國;以德行仁者王,王不待大,湯以七十里,文王以百里。
以力服人者,非心服也,力不贍也;以德服人者,中心悅而誠服也,如七十子之服孔子也。《詩》云:『自西自東,自南自北,無思不服。』此之謂也。」 II.A.4.
孟子曰:「仁則榮,不仁則辱。今惡辱而居不仁,是猶惡濕而居下也。
如惡之,莫如貴德而尊士。賢者在位,能者在職;國家閑暇,及是時明其政刑,雖大國,必畏之矣。
《詩》云:『迨天之未陰雨,徹彼桑土,綢繆牖戶。今此下民,或敢侮予?』孔子曰:『為此詩者,其知道乎!能治其國家,誰敢侮之?』
今國家閑暇,及是時般樂怠敖,是自求禍也。
禍福無不自己求之者。
《詩》云:『永言配命,自求多福。』《太甲》曰:『天作孽,猶可違;自作孽,不可活』,此之謂也。」 II.A.5.
孟子曰:「尊賢使能,俊杰在位,則天下之士皆悅而愿立於其朝矣。
市,廛而不征,法而不廛,則天下之商皆悅而愿藏於其市矣。
關,譏而不征,則天下之旅皆悅而愿出於其路矣。耕者,助而不稅,則天下之農皆悅而愿耕於其野矣。
廛,無夫里之布,則天下之民皆悅而愿為之氓矣。
信能行此五者,則鄰國之民仰之若父母矣。率其子弟攻其父母,自有生民以來未有能濟者也。如此則無敵於天下。無敵於天下者,天吏也。然而不王者,未之有也。」 II.A.6.
孟子曰:「人皆有不忍人之心。
先王有不忍人之心,斯有不忍人之政矣。以不忍人之心,行不忍人之政,治天下可運之掌上。
所以謂人皆有不忍人之心者,今人乍見孺子將入於井,皆有怵惕惻隱之心;非所以內交於孺子之父母也,非所以要譽於鄉黨朋友也,非惡其聲而然也。
由是觀之,無惻隱之心非人也,無羞惡之心非人也,無辭讓之心非人也,無是非之心非人也。
惻隱之心,仁之端也;羞惡之心,義之端也;辭讓之心,禮之端也;是非之心,智之端也。
人之有是四端也,猶其有四體也。有是四端而自謂不能者,自賊者也;謂其君不能者,賊其君者也。
凡有四端於我者,知皆擴而充之矣,若火之始然、泉之始達。茍能充之,足以保四海;茍不充之,不足以事父母。」 II.A.7.
孟子曰:「矢人豈不仁於函人哉?矢人惟恐不傷人,函人惟恐傷人。巫匠亦然。故術不可不慎也。
孔子曰:『里仁為美。擇不處仁,焉得智?』夫仁,天之尊爵也,人之安宅也。莫之御而不仁,是不智也。
不仁不智,無禮無義,人役也。人役而恥為役,由弓人而恥為弓、矢人而恥為矢也。
如恥之,莫如為仁。仁者如射:射者正己而後發;發而不中,不怨勝己者,反求諸己而已矣。」 II.A.8.
孟子曰:「子路,人告之以有過則喜。
禹聞善言則拜。
大舜有大焉,善與人同,舍己從人,樂取於人以為善。
自耕、稼、陶、漁,以至為帝,無非取於人者。
取諸人以為善,是與人為善者也。故君子莫大乎與人為善。」 II.A.9.
孟子曰:「伯夷非其君不事,非其友不友。不立於惡人之朝,不與惡人言;立於惡人之朝,與惡人言,如以朝衣朝冠坐於涂炭。推惡惡之心,思與鄉人立,其冠不正,望望然去之,若將浼焉。是故諸侯雖有善其辭命而至者,不受也。不受也者,是亦不屑就已。
柳下惠不羞污君,不卑小官。進不隱賢,必以其道。遺佚而不怨,厄窮而不憫。故曰:『爾為爾,我為我;雖袒裼裸裎於我側,爾焉能浼我哉!』故由由然與之偕而不自失焉,援而止之而止。援而止之而止者,是亦不屑去已。」
孟子曰:「伯夷隘,柳下惠不恭。隘與不恭,君子不由也。」
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BOOK II. PART A. II.A.1.
Kung-sun Ch'âu asked Mencius, saying,
'Master, if you were to obtain the ordering of the government in Ch'î, could
you promise yourself to accomplish anew such results as those realized by Kwan
Chung and Yen?'
Mencius said, 'You are indeed a true man of
Ch'î. You know about Kwan Chung and Yen, and nothing more.
'Some one asked Tsang Hsî, saying, "Sir, to
which do you give the superiority,--to yourself or to Tsze-lû?" Tsang Hsî
looked uneasy, and said, "He was an object of veneration to my grandfather."
"Then," pursued the other, "Do you give the superiority to yourself or to Kwan
Chung?" Tsang Hsî, flushed with anger and displeased, said, "How dare you
compare me with Kwan Chung? Considering how entirely Kwan Chung possessed the
confidence of his prince, how long he enjoyed the direction of the government
of the State, and how low, after all, was what he accomplished,--how is it that
you liken me to him?"
'Thus,' concluded Mencius, 'Tsang Hsî would
not play Kwan Chung, and is it what you desire for me that I should do so?'
Kung-sun Ch'âu said, 'Kwan Chung raised his
prince to be the leader of all the other princes, and Yen made his prince
illustrious, and do you still think it would not be enough for you to do what
they did?'
Mencius answered, 'To raise Ch'î to the
royal dignity would be as easy as it is to turn round the hand.'
'So!' returned the other. 'The perplexity
of your disciple is hereby very much increased. There was king Wan, moreover,
with all the virtue which belonged to him; and who did not die till he had
reached a hundred years:--and still his influence had not penetrated throughout
the kingdom. It required king Wû and the duke of Châu to continue his course,
before that influence greatly prevailed. Now you say that the royal dignity
might be so easily obtained:--is king Wan then not a sufficient object for
imitation?'
Mencius said, 'How can king Wan be matched?
From T'ang to Wû-ting there had appeared six or seven worthy and sage
sovereigns. The kingdom had been attached to Yin for a long time, and this
length of time made a change difficult. Wû-ting had all the princes coming to
his court, and possessed the kingdom as if it had been a thing which he moved
round in his palm. Then, Châu was removed from Wû-ting by no great interval of
time. There were still remaining some of the ancient families and of the old
manners, of the influence also which had emanated from the earlier sovereigns,
and of their good government. Moreover, there were the viscount of Wei and his
second son, their Royal Highnesses Pî-kan and the viscount of Ch'î, and Kâo-ko,
all men of ability and virtue, who gave their joint assistance to Châu in his
government. In consequence of these things, it took a long time for him to lose
the throne. There was not a foot of ground which he did not possess. There was
not one of all the people who was not his subject. So it was on his side, and
king Wan at his beginning had only a territory of one hundred square lî. On all
these accounts, it was difficult for him immediately to attain to the royal
dignity.
'The people of Ch'î have a saying--"A man
may have wisdom and discernment, but that is not like embracing the favourable
opportunity. A man may have instruments of husbandry, but that is not like
waiting for the farming seasons." The present time is one in which the royal
dignity may be easily attained.
'In the flourishing periods of the Hsiâ,
Yin, and Châu dynasties, the royal domain did not exceed a thousand lî, and
Ch'î embraces so much territory. Cocks crow and dogs bark to one another, all
the way to the four borders of the State:--so Ch'î possesses the people. No
change is needed for the enlarging of its territory: no change is needed for
the collecting of a population. If its ruler will put in practice a benevolent
government, no power will be able to prevent his becoming sovereign.
'Moreover, never was there a time farther
removed than the present from the rise of a true sovereign: never was there a
time when the sufferings of the people from tyrannical government were more
intense than the present. The hungry readily partake of any food, and the
thirsty of any drink.
'Confucius said, "The flowing progress of
virtue is more rapid than the transmission of royal orders by stages and
couriers."
'At the present time, in a country of ten
thousand chariots, let benevolent government be put in practice, and the people
will be delighted with it, as if they were relieved from hanging by the heels.
With half the merit of the ancients, double their achievements is sure to be
realized. It is only at this time that such could be the case.' II.A.2.
Kung-sun Ch'âu asked Mencius, saying,
'Master, if you were to be appointed a high noble and the prime minister of
Ch'î, so as to be able to carry your principles into practice, though you
should thereupon raise the ruler to the headship of all the other princes, or
even to the royal dignity, it would not be to be wondered at.--In such a
position would your mind be perturbed or not?' Mencius replied, 'No. At forty,
I attained to an unperturbed mind.'
Ch'âu said, 'Since it is so with you, my
Master, you are far beyond Mang Pan.' 'The mere attainment,' said Mencius, 'is
not difficult. The scholar Kâo had attained to an unperturbed mind at an
earlier period of life than I did.'
Ch'âu asked, 'Is there any way to an
unperturbed mind?' The answer was, 'Yes.
'Pî-kung Yû had this way of nourishing his
valour:--He did not flinch from any strokes at his body. He did not turn his
eyes aside from any thrusts at them. He considered that the slightest push from
any one was the same as if he were beaten before the crowds in the
market-place, and that what he would not receive from a common man in his loose
large garments of hair, neither should he receive from a prince of ten thousand
chariots. He viewed stabbing a prince of ten thousand chariots just as stabbing
a fellow dressed in cloth of hair. He feared not any of all the princes. A bad
word addressed to him he always returned.
'Mang Shih-shê had this way of nourishing
his valour:--He said, "I look upon not conquering and conquering in the same
way. To measure the enemy and then advance; to calculate the chances of victory
and then engage:--this is to stand in awe of the opposing force. How can I make
certain of conquering? I can only rise superior to all fear."
'Mang Shih-shê resembled the philosopher
Tsang. Pî-kung Yû resembled Tsze-hsiâ. I do not know to the valour of which of
the two the superiority should be ascribed, but yet Mang Shih-shê attended to
what was of the greater importance.
'Formerly, the philosopher Tsang said to
Tsze-hsiang, "Do you love valour? I heard an account of great valour from the
Master. It speaks thus:--'If, on self-examination, I find that I am not
upright, shall I not be in fear even of a poor man in his loose garments of
hair-cloth? If, on self-examination, I find that I am upright, I will go
forward against thousands and tens of thousands.'"
'Yet, what Mang Shih-shê maintained, being
merely his physical energy, was after all inferior to what the philosopher
Tsang maintained, which was indeed of the most importance.'
Kung-sun Ch'âu said, 'May I venture to ask
an explanation from you, Master, of how you maintain an unperturbed mind, and
how the philosopher Kâo does the same?' Mencius answered,'Kâo says,--"What is
not attained in words is not to be sought for in the mind; what produces
dissatisfaction in the mind, is not to be helped by passion-effort." This
last,--when there is unrest in the mind, not to seek for relief from
passion-effort, may be conceded. But not to seek in the mind for what is not
attained in words cannot be conceded. The will is the leader of the
passion-nature. The passion-nature pervades and animates the body. The will is
first and chief, and the passion-nature is subordinate to it. Therefore I
say,--Maintain firm the will, and do no violence to the passion-nature.'
Ch'âu observed, 'Since you say--"The will
is chief, and the passion-nature is subordinate," how do you also say,
"Maintain firm the will, and do no violence to the passion-nature?"' Mencius
replied, 'When it is the will alone which is active, it moves the
passion-nature. When it is the passion-nature alone which is active, it moves
the will. For instance now, in the case of a man falling or running, that is
from the passion-nature, and yet it moves the mind.'
'I venture to ask,' said Ch'âu again,
'wherein you, Master, surpass Kâo.' Mencius told him, 'I understand words. I am
skilful in nourishing my vast, flowing passion-nature.'
Ch'âu pursued, 'I venture to ask what you
mean by your vast, flowing passion-nature!' The reply was, 'It is difficult to
describe it.
'This is the passion-nature:--It is
exceedingly great, and exceedingly strong. Being nourished by rectitude, and
sustaining no injury, it fills up all between heaven and earth.
'This is the passion-nature:--It is the
mate and assistant of righteousness and reason. Without it, man is in a state
of starvation.
'It is produced by the accumulation of
righteous deeds; it is not to be obtained by incidental acts of righteousness.
If the mind does not feel complacency in the conduct, the nature becomes
starved. I therefore said, "Kâo has never understood righteousness, because he
makes it something external."
'There must be the constant practice of
this righteousness, but without the object of thereby nourishing the
passion-nature. Let not the mind forget its work, but let there be no assisting
the growth of that nature. Let us not be like the man of Sung. There was a man
of Sung, who was grieved that his growing corn was not longer, and so he pulled
it up. Having done this, he returned home, looking very stupid, and said to his
people, "I am tired to-day. I have been helping the corn to grow long." His son
ran to look at it, and found the corn all withered. There are few in the world,
who do not deal with their passion-nature, as if they were assisting the corn
to grow long. Some indeed consider it of no benefit to them, and let it
alone:--they do not weed their corn. They who assist it to grow long, pull out
their corn. What they do is not only of no benefit to the nature, but it also
injures it.'
Kung-sun Ch'âu further asked, 'What do you
mean by saying that you understand whatever words you hear?' Mencius replied,
'When words are one-sided, I know how the mind of the speaker is clouded over.
When words are extravagant, I know how the mind is fallen and sunk. When words
are all-depraved, I know how the mind has departed from principle. When words
are evasive, I know how the mind is at its wit's end. These evils growing in
the mind, do injury to government, and, displayed in the government, are
hurtful to the conduct of affairs. When a Sage shall again arise, he will
certainly follow my words.'
On this Ch'âu observed, 'Tsâi Wo and
Tsze-kung were skilful in speaking. Zan Niû, the disciple Min, and Yen Yûan,
while their words were good, were distinguished for their virtuous conduct.
Confucius united the qualities of the disciples in himself, but still he said,
"In the matter of speeches, I am not competent."--Then, Master, have you
attained to be a Sage?'
Mencius said, 'Oh! what words are these?
Formerly Tsze-kung asked Confucius, saying, "Master, are you a Sage?" Confucius
answered him, "A Sage is what I cannot rise to. I learn without satiety, and
teach without being tired." Tsze-kung said, "You learn without satiety:--that
shows your wisdom. You teach without being tired:--that shows your benevolence.
Benevolent and wise:--Master, you ARE a Sage." Now, since Confucius would not
allow himself to be regarded as a Sage, what words were those?'
Ch'âu said, 'Formerly, I once heard
this:--Tsze-hsiâ, Tsze-yû, and Tsze-chang had each one member of the Sage. Zan
Niû, the disciple Min, and Yen Yûan had all the members, but in small
proportions. I venture to ask,--With which of these are you pleased to rank
yourself?'
Mencius replied, 'Let us drop speaking
about these, if you please.'
Ch'âu then asked, 'What do you say of Po-î
and Î Yin?' 'Their ways were different from mine,' said Mencius. 'Not to serve
a prince whom he did not esteem, nor command a people whom he did not approve;
in a time of good government to take office, and on the occurrence of confusion
to retire:--this was the way of Po-î. To say--"Whom may I not serve? My serving
him makes him my ruler. What people may I not command? My commanding them makes
them my people." In a time of good government to take office, and when disorder
prevailed, also to take office:--that was the way of Î Yin. When it was proper
to go into office, then to go into it; when it was proper to keep retired from
office, then to keep retired from it; when it was proper to continue in it
long, then to continue in it long; when it was proper to withdraw from it
quickly, then to withdraw quickly:--that was the way of Confucius. These were
all sages of antiquity, and I have not attained to do what they did. But what I
wish to do is to learn to be like Confucius.'
Ch'âu said, 'Comparing Po-î and Î Yin with
Confucius, are they to be placed in the same rank?' Mencius replied, 'No. Since
there were living men until now, there never was another Confucius.'
Ch'âu said, 'Then, did they have any
points of agreement with him?' The reply was,--'Yes. If they had been
sovereigns over a hundred lî of territory, they would, all of them, have
brought all the princes to attend in their court, and have obtained the throne.
And none of them, in order to obtain the throne, would have committed one act
of unrighteousness, or put to death one innocent person. In those things they
agreed with him.'
Ch'âu said, 'I venture to ask wherein he
differed from them.' Mencius replied, 'Tsâi Wo, Tsze-kung, and Yû Zo had wisdom
sufficient to know the sage. Even had they been ranking themselves low, they
would not have demeaned themselves to flatter their favourite.
'Now, Tsâi Wo said, "According to my view
of our Master, he was far superior to Yâo and Shun."
'Tsze-kung said, "By viewing the
ceremonial ordinances of a prince, we know the character of his government. By
hearing his music, we know the character of his virtue. After the lapse of a
hundred ages I can arrange, according to their merits, the kings of a hundred
ages;--not one of them can escape me. From the birth of mankind till now, there
has never been another like our Master."
'Yû Zo said, "Is it only among men that it
is so? There is the Ch'î-lin among quadrupeds, the Fang-hwang among birds, the
T'âi mountain among mounds and ant-hills, and rivers and seas among rain-pools.
Though different in degree, they are the same in kind. So the sages among
mankind are also the same in kind. But they stand out from their fellows, and
rise above the level, and from the birth of mankind till now, there never has
been one so complete as Confucius."' II.A.3.
Mencius said, 'He who, using force, makes a
pretence to benevolence is the leader of the princes. A leader of the princes
requires a large kingdom. He who, using virtue, practises benevolence is the
sovereign of the kingdom. To become the sovereign of the kingdom, a prince need
not wait for a large kingdom. T'ang did it with only seventy lî, and king Wan
with only a hundred.
'When one by force subdues men, they do not submit to him in
heart. They submit, because their strength is not adequate to resist. When one
subdues men by virtue, in their hearts' core they are pleased, and sincerely
submit, as was the case with the seventy disciples in their submission to
Confucius. What is said in the Book of Poetry,
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"From the west,from the east, |
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From the south, from the north, |
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There was not one who thought of refusing submission," is
an illustration of this.'
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II.A.4.
Mencius said, 'Benevolence brings glory to
a prince, and the opposite of it brings disgrace. For the princes of the
present day to hate disgrace and yet to live complacently doing what is not
benevolent, is like hating moisture and yet living in a low situation.
'If a prince hates disgrace, the best
course for him to pursue, is to esteem virtue and honour virtuous scholars,
giving the worthiest among them places of dignity, and the able offices of
trust. When throughout his kingdom there is leisure and rest from external
troubles, let him, taking advantage of such a season, clearly digest the
principles of his government with its legal sanctions, and then even great
kingdoms will be constrained to stand in awe of him.
'It is said in the Book of Poetry,
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"Before the heavens were dark w1th rain, |
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I gathered the bark from the roots of the mulberry
trees,
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And wove it closely to form the window and door of my
nest;
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Now, I thought, ye people below, |
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Perhaps ye will not dare to insult me." |
Confucius said, "Did not he who made this ode understand the
way of governing?" If a prince is able rightly to govern his kingdom, who will
dare to insult him?
'But now the princes take advantage of the
time when throughout their kingdoms there is leisure and rest from external
troubles, to abandon themselves to pleasure and indolent indifference;--they in
fact seek for calamities for themselves.
'Calamity and happiness in all cases are
men's own seeking.
'This is illustrated by what is said in the Book of
Poetry,--
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"Be always studious to be in harmony with the ordinances
of God,
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So you will certainly get for yourself much
happiness;"
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and by the passage of the Tâi Chiah,--"When Heaven sends
down calamities, it is still possible to escape from them; when we occasion the
calamities ourselves, it is not possible any longer to live."' II.A.5.
Mencius said, 'If a ruler give honour to
men of talents and virtue and employ the able, so that offices shall all be
filled by individuals of distinction and mark;--then all the scholars of the
kingdom will be pleased, and wish to stand in his court.
'If, in the market-place of his capital, he
levy a ground-rent on the shops but do not tax the goods, or enforce the proper
regulations without levying a ground-rent;--then all the traders of the kingdom
will be pleased, and wish to store their goods in his market-place.
'If, at his frontier-passes, there be an
inspection of persons, but no taxes charged on goods or other articles, then
all the travellers of the kingdom will be pleased, and wish to make their tours
on his roads.
'If he require that the husbandmen give
their mutual aid to cultivate the public field, and exact no other taxes from
them;--then all the husbandmen of the kingdom will be pleased, and wish to
plough in his fields.
'If from the occupiers of the shops in his
market-place he do not exact the fine of the individual idler, or of the
hamlet's quota of cloth, then all the people of the kingdom will be pleased,
and wish to come and be his people.
'If a ruler can truly practise these five
things, then the people in the neighbouring kingdoms will look up to him as a
parent. From the first birth of mankind till now, never has any one led
children to attack their parent, and succeeded in his design. Thus, such a
ruler will not have an enemy in all the kingdom, and he who has no enemy in the
kingdom is the minister of Heaven. Never has there been a ruler in such a case
who did not attain to the royal dignity.' II.A.6.
Mencius said, 'All men have a mind which
cannot bear to see the sufferings of others.
'The ancient kings had this commiserating
mind, and they, as a matter of course, had likewise a commiserating government.
When with a commiserating mind was practised a commiserating government, to
rule the kingdom was as easy a matter as to make anything go round in the
palm.
'When I say that all men have a mind which
cannot bear to see the sufferings of others, my meaning may be illustrated
thus:--even now-a-days, if men suddenly see a child about to fall into a well,
they will without exception experience a feeling of alarm and distress. They
will feel so, not as a ground on which they may gain the favour of the child's
parents, nor as a ground on which they may seek the praise of their neighbours
and friends, nor from a dislike to the reputation of having been unmoved by
such a thing.
'From this case we may perceive that the
feeling of commiseration is essential to man, that the feeling of shame and
dislike is essential to man, that the feeling of modesty and complaisance is
essential to man, and that the feeling of approving and disapproving is
essential to man.
'The feeling of commiseration is the
principle of benevolence. The feeling of shame and dislike is the principle of
righteousness. The feeling of modesty and complaisance is the principle of
propriety. The feeling of approving and disapproving is the principle of
knowledge.
'Men have these four principles just as
they have their four limbs. When men, having these four principles, yet say of
themselves that they cannot develop them, they play the thief with themselves,
and he who says of his prince that he cannot develop them plays the thief with
his prince.
'Since all men have these four principles
in themselves, let them know to give them all their development and completion,
and the issue will be like that of fire which has begun to burn, or that of a
spring which has begun to find vent. Let them have their complete development,
and they will suffice to love and protect all within the four seas. Let them be
denied that development, and they will not suffice for a man to serve his
parents with.' II.A.7.
Mencius said, 'Is the arrow-maker less
benevolent than the maker of armour of defence? And yet, the arrow-maker's only
fear is lest men should not be hurt, and the armour-maker's only fear is lest
men should be hurt. So it is with the priest and the coffin-maker. The choice
of a profession, therefore, is a thing in which great caution is required.
'Confucius said, "It is virtuous manners
which constitute the excellence of a neighbourhood. If a man, in selecting a
residence, do not fix on one where such prevail, how can he be wise?" Now,
benevolence is the most honourable dignity conferred by Heaven, and the quiet
home in which man should dwell. Since no one can hinder us from being so, if
yet we are not benevolent;--this is being not wise.
'From the want of benevolence and the want
of wisdom will ensue the entire absence of propriety and righteousness;--he who
is in such a case must be the servant of other men. To be the servant of men
and yet ashamed of such servitude, is like a bowmaker's being ashamed to make
bows, or an arrow-maker's being ashamed to make arrows.
'If he be ashamed of his case, his best
course is to practise benevolence.
'The man who would be benevolent is like
the archer. The archer adjusts himself and then shoots. If he misses, he does
not murmur against those who surpass himself. He simply turns round and seeks
the cause of his failure in himself.' II.A.8.
Mencius said,'When any one told Tsze-lû
that he had a fault, he rejoiced.
'When Yû heard good words, he bowed to the
speaker.
'The great Shun had a still greater delight
in what was good. He regarded virtue as the common property of himself and
others, giving up his own way to follow that of others, and delighting to learn
from others to practise what was good.
'From the time when he ploughed and sowed,
exercised the potter's art, and was a fisherman, to the time when he became
emperor, he was continually learning from others.
'To take example from others to practise
virtue, is to help them in the same practice. Therefore, there is no attribute
of the superior man greater than his helping men to practise virtue.' II.A.9.
Mencius said, 'Po-î would not serve a
prince whom he did not approve, nor associate with a friend whom he did not
esteem. He would not stand in a bad prince's court, nor speak with a bad man.
To stand in a bad prince's court, or to speak with a bad man, would have been
to him the same as to sit with his court robes and court cap amid mire and
ashes. Pursuing the examination of his dislike to what was evil, we find that
he thought it necessary, if he happened to be standing with a villager whose
cap was not rightly adjusted, to leave him with a high air, as if he were going
to be defiled. Therefore, although some of the princes made application to him
with very proper messages, he would not receive their gifts.--He would not
receive their gifts, counting it inconsistent with his purity to go to
them.
'Hûi of Liû-hsiâ was not ashamed to serve
an impure prince, nor did he think it low to be an inferior officer. When
advanced to employment, he did not conceal his virtue, but made it a point to
carry out his principles. When neglected and left without office, he did not
murmur. When straitened by poverty, he did not grieve. Accordingly, he had a
saying,"You are you, and I am I. Although you stand by my side with breast and
arms bare, or with your body naked, how can you defile me?" Therefore,
self-possessed, he companied with men indifferently, at the same time not
losing himself. When he wished to leave, if pressed to remain in office, he
would remain.--He would remain in office, when pressed to do so, not counting
it required by his purity to go away.'
Mencius said, 'Po-î was narrow-minded, and
Hûi of Liû-hsiâ was wanting in self-respect. The superior man will not manifest
either narrow-mindedness, or the want of self-respect.'
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