Duke Wen of Teng, Part II

Chen Dai said, "If you do not go to see the feudal lords, it seems you are narrow-minded. Now if you go to see them, on a grand scale you could promote the kingly way, and on a smaller scale you could achieve hegemony. Moreover, the book 'Zhi' says, 'Bend one foot to straighten eight feet'—this seems permissible."

Mencius said, "In the past, Duke Jing of Qi went hunting and summoned the gamekeeper with a banner. The gamekeeper did not come, and Duke Jing was about to kill him. 'A man of aspiration does not fear being cast into a ditch, and a man of courage does not fear losing his head.' What did Confucius praise in him? He praised him for not answering a summons that was not in accordance with ritual propriety. If one goes without waiting for the feudal lord's summons, what is that? Moreover, what is called 'bend one foot to straighten eight feet' is spoken from the perspective of profit. If one only speaks of profit, then bending eight feet to straighten one foot also brings profit—can that be done? In the past, Zhao Jianzi sent Wang Liang to drive for his favorite Xi, but they could not catch a single bird all day. Xi returned and reported, 'This is the worst charioteer under heaven.' Someone told this to Wang Liang, who said, 'Let me drive once more.' After much urging, Xi agreed, and in one morning they caught ten birds. Xi returned and reported, 'This is the best charioteer under heaven.' Zhao Jianzi said, 'I will have him drive exclusively for you,' and told Wang Liang. Wang Liang refused, saying, 'When I drove for him according to the rules, we caught none all day; when I drove for him by bending the rules, we caught ten in one morning. The Book of Odes says: "Never losing the rules of driving, the arrow hits the mark at once." I am not accustomed to driving for a petty man. Please allow me to decline this duty.' Even a charioteer was ashamed to cooperate with a shooter, and even if after cooperating the game piled up like a mountain, he would not do it. If one bends the straight path to follow those people, what is that? Moreover, you are mistaken. One who bends oneself has never been able to make others straight."

Jing Chun said, "Gongsun Yan and Zhang Yi—are they not truly great men? When they are angry, the feudal lords are afraid; when they are calm, the world is at peace."

Mencius said, "How can these be considered great men? Have you not studied the rites? When a man undergoes the capping ceremony, his father instructs him. When a woman marries, her mother instructs her, seeing her off at the door and cautioning her, saying: 'When you go to your husband's family, you must be respectful, you must be careful, and do not disobey your husband.' Taking compliance as the correct principle is the way of a wife. Dwelling in the broadest house under heaven—benevolence; standing in the most correct position under heaven—ritual propriety; walking on the broadest path under heaven—righteousness. When successful, one advances along the path together with the people; when unsuccessful, one holds to one's own principles alone. Wealth and honor cannot corrupt him, poverty and lowliness cannot move him, power and force cannot bend him—this is what is called a great man."

Zhou Xiao asked, "Did the ancient gentlemen take office?"

Mencius said, "They did. The records say: 'If Confucius was without a ruler's employment for three months, he became restless, and when he left a state, he always carried a token of introduction.' Gongming Yi said: 'In ancient times, if a man was without a ruler's employment for three months, people would go to console him.'"

"Going to console him when he has been without a ruler's employment for three months—is this not too hasty?"

Mencius said, "When a scholar loses his position, it is like a feudal lord losing his state. The Book of Rites says: 'The feudal lord personally plows to supply the grain for sacrifices; the lady personally raises silkworms and reels silk to make the sacrificial garments. If the sacrificial animals are not fat, the grain is not pure, the garments are not complete, then they dare not hold sacrifices.' If a scholar has no sacrificial fields, then he cannot hold sacrifices. If animals, vessels, and garments are not complete, he dares not hold sacrifices, and thus dares not hold feasts—is this not worth consoling?"

"Why does he always carry a token of introduction when leaving a state?"

Mencius said, "A scholar taking office is like a farmer plowing the fields. Would a farmer abandon his plow just because he leaves the state?"

Zhou Xiao said, "Jin is also a state where one can take office, yet I have never heard of taking office being so urgent. Taking office is so urgent, yet the gentleman does not take office lightly—why is this?"

Mencius said, "When a boy is born, it is hoped he will get a wife; when a girl is born, it is hoped she will get a husband. This feeling of the parents is universal. But if, without waiting for the parents' command and the matchmaker's words, one drills holes and peers through cracks, climbs over walls and steals meetings, then both parents and the people of the state will despise them. The ancient people all wished to take office, but they hated to do so by improper means. To take office by improper means is just like drilling holes and peering through cracks."

Peng Geng asked, "With several dozen carriages following and several hundred attendants, traveling among the feudal lords and being supported by them—is this not excessive?"

Mencius said, "If it is not in accordance with righteousness, then one should not accept even a single basket of rice from others. If it is in accordance with righteousness, then Shun's acceptance of Yao's realm was not excessive—do you think it was?"

Peng Geng said, "No. I mean that a scholar who does no work yet eats for free—this cannot be."

Mencius said, "If you do not allow the exchange of products and services among the various trades, using the surplus to supplement the deficiency, then the farmer will have surplus grain and the woman will have surplus cloth. If you allow this exchange, then carpenters and cartwrights can obtain food from you. Here is a man who is filial at home, respectful to elders abroad, upholds the way of the former kings, and uses it to teach later scholars—yet he cannot obtain food from you. Why do you value the carpenter and cartwright and despise the practitioner of benevolence and righteousness?"

Peng Geng said, "The carpenter and cartwright act for the sake of seeking food. Does the gentleman who practices righteousness also act for the sake of seeking food?"

Mencius said, "Why must you discuss their motive? If they have rendered you service, then you give them food if you deem it appropriate. Moreover, do you give food based on motive or based on service?"

Peng Geng said, "Based on motive."

Mencius said, "Here is a man who smashes tiles and scrawls on walls—his motive is to seek food. Would you give him food?"

Peng Geng said, "No."

Mencius said, "Then you do not give food based on motive, but based on service."

Wan Zhang asked, "Song is a small state. Now it wishes to implement kingly government, but Qi and Chu, hating it, are attacking it. What should be done?"

Mencius said, “In ancient times, King Tang dwelt in Bo, adjacent to the state of Ge. The Earl of Ge was wanton and without the Way, neglecting the sacrifices to his ancestors. Tang sent a messenger to ask him, ‘Why do you not sacrifice?’ The Earl of Ge replied, ‘I have no sacrificial animals.’ Tang sent him cattle and sheep, but the Earl of Ge ate them and still did not sacrifice. Tang again sent a messenger to ask, ‘Why do you not sacrifice?’ The Earl of Ge answered, ‘I have no sacrificial grain.’ Tang sent the people of Bo to go and till the fields for him, while the old and feeble carried food to the laborers. The Earl of Ge led his people to intercept those carrying wine, food, rice, and grain, seizing their goods and killing those who would not surrender. There was a young boy who brought food and meat; the Earl of Ge killed him and took the food and meat. The Book of History says, ‘The Earl of Ge treated the food-bringers as enemies,’ referring to this incident. Because he killed this child, Tang marched to punish him. All within the four seas said, ‘It was not for coveting the wealth of the world, but to avenge the common people.’ Tang’s campaigns began with Ge. He marched eleven times, and no one in the world could resist him. When he campaigned to the east, the western tribes complained; when he campaigned to the south, the northern tribes complained, saying, ‘Why do you leave us for last?’ The people longed for him as they long for rain in a great drought. Those who traded did not cease their business; those who plowed did not change their labor. He killed their tyrants and comforted their people, like the timely falling of rain, and the people were greatly delighted. The Book of History says, ‘We await our king; when the king comes, we will not suffer punishment.’ ‘The state of You would not submit; the king of Zhou marched east to pacify the men and women there. They placed black and yellow silks in baskets, seeking an audience with our king of Zhou to obtain honor, expressing their willingness to submit to the great state of Zhou.’ The officers of that state filled baskets with black and yellow silks to welcome the king of Zhou’s officers, and the common people brought food in baskets and drink in gourds to welcome the king of Zhou’s soldiers. The king of Zhou rescued the people from fire and water, merely removing their cruel ruler. The Great Declaration says, ‘Let our martial prowess be displayed; let us enter the territory of Shang’s tyrant. Remove that cruel wretch; let the achievement of slaughter be made manifest, more glorious than that of Tang.’ If one does not practice kingly governance, it is fine; but if one does, all within the four seas will lift their heads and look to him, desiring him as their ruler. Though Qi and Chu are powerful, what is there to fear?”

Mencius said to Dai Busheng, “Do you wish your ruler to become good? I will tell you plainly. Here is a great officer of Chu who desires his son to learn the speech of Qi. Shall he have a man of Qi teach him, or a man of Chu?”

Dai Busheng said, “Have a man of Qi teach him.”

Mencius said, “If one man of Qi teaches him, and many men of Chu clamor around him, even if you beat him daily and force him to speak Qi, it will not be achieved. If you take him to live in the Zhuang quarter or Yue quarter of Linzi in Qi for several years, even if you beat him daily and force him to speak Chu, it will not be achieved either. You say that Xue Juzhou is a good man and let him dwell in the king’s palace. If all in the palace, regardless of age or rank, are like Xue Juzhou, with whom can the king do evil? If all in the palace, regardless of age or rank, are not like Xue Juzhou, with whom can the king do good? What can one Xue Juzhou do for the king of Song?”

Gongsun Chou asked, “What is the principle of not visiting the feudal lords?”

Mencius said, “In ancient times, if one was not a subject of the feudal lord, one did not visit him. Duan Ganmu jumped over a wall to avoid Marquis Wen of Wei; Xie Liu shut his gate tightly and did not admit Duke Mu of Lu. These went too far; if forced, one may still see them. Yang Hu wanted Confucius to visit him but did not wish to lose propriety. When a great officer bestows a gift on a scholar, if the scholar is not at home and cannot receive it in person, he should go to the great officer’s house to thank him. Yang Hu, learning when Confucius was not at home, sent him a steamed piglet. Confucius, also learning when Yang Hu was not at home, went to thank him. At that time, if Yang Hu had first taken the initiative to visit Confucius, how could Confucius have refused to see him? Zengzi said, ‘Shrugging the shoulders and putting on a flattering smile is more toilsome than working in the vegetable fields in summer.’ Zilu said, ‘When minds are clearly incompatible and yet one forces conversation, with a face showing shame—such a thing I do not understand.’ From this, one can know how a gentleman should cultivate himself.”

Dai Yingzhi said, “To practice a tax of one part in ten, and to abolish the levies at the passes and markets, cannot be done this year. Allow me first to reduce them, and then next year to stop them completely. What do you think?”

Mencius said, “Now there is a man who steals his neighbor’s chickens every day. Someone tells him, ‘This is not the conduct of a gentleman.’ He says, ‘Allow me first to reduce it—steal one chicken a month—and then next year stop completely.’ If one knows this is not righteous, one should stop quickly. Why wait until next year?”

Gongduzi said, “Others all say that you, Master, delight in disputation. May I ask why?”

Mencius said, “Do I delight in disputation? I am compelled to it. Human society has existed for a long time, alternating between order and chaos. In the time of Yao, the floodwaters reversed their flow, inundating the central states. Serpents and dragons dwelt there, and the people had no place to settle. Those in low-lying areas built nests in trees, and those on high ground dug caves to live in. The Book of History says, ‘The Jiang waters warned us.’ The Jiang waters were the flood. Yao sent Yu to control the flood. Yu opened up the land, channeled the waters into the sea, drove the serpents and dragons into the marshes, and the waters followed the river courses, which became the Yangzi, Huai, Yellow, and Han Rivers. When the dangerous obstacles were removed, and the harmful birds and beasts eliminated, only then could the people dwell on the level ground.”

“After Yao and Shun passed away, the Way of the sages declined. Cruel rulers arose one after another, destroying houses to make ponds, so the people had no place to rest; abandoning fields to make parks and gardens, so the people could not obtain clothing and food. Evil doctrines and violent actions arose again. Parks, ponds, and marshes multiplied, and birds and beasts followed. By the time of the tyrant Zhou, the world was again in great chaos. The Duke of Zhou assisted King Wu, executed the tyrant Zhou, punished the state of Yan, taking three years to punish their ruler; drove Feilian to the seashore and killed him; destroyed fifty states; drove away the tigers, leopards, rhinoceroses, and elephants to remote places. The people of the world were greatly delighted. The Book of History says, ‘How great and brilliant were the plans of King Wen! How great and enduring were the achievements of King Wu! They protected and inspired us later generations, causing all to walk in the correct path without deficiency.’”

“When the age declined and the Way decayed, evil doctrines and violent actions arose again. There were ministers who killed their rulers and sons who killed their fathers. Confucius was afraid and compiled the Spring and Autumn Annals. The Spring and Autumn Annals records the affairs of the Son of Heaven. Therefore Confucius said, ‘Those who understand me will do so through the Spring and Autumn Annals! Those who condemn me will do so through the Spring and Autumn Annals!’”

"When sage kings no longer appear, the feudal lords indulge in excess, and reclusive scholars recklessly spread their views. The teachings of Yang Zhu and Mo Di fill the world. The words of the world do not incline to Yang Zhu then they incline to Mo Di. Yang Zhu advocates 'for oneself,' which is to disregard the ruler; Mo Di advocates 'universal love,' which is to disregard the father. To have no father and no ruler is to become beasts. Gongming Yi said: 'In the kitchen there is fat meat, in the stables there are fat horses, yet the people have hungry faces, and in the wilds there are corpses of the starved—this is leading beasts to devour men.' If the teachings of Yang Zhu and Mo Di do not cease, the way of Confucius cannot be made manifest. This is truly perverse doctrines deceiving the people and blocking the path of benevolence and righteousness. When the path of benevolence and righteousness is blocked, it is like leading beasts to devour men, and men will devour one another. I am fearful of this, and therefore I defend the great way of the former sages, resist Yang Zhu and Mo Di, refute those absurd doctrines, so that perverse teachings cannot arise. If these perverse doctrines arise in the heart, they will harm conduct; if they manifest in conduct, they will harm governance. Even if a sage were to appear again, he would not change these words of mine."

"In ancient times, Yu subdued the flood and the world was at peace; the Duke of Zhou annexed the Yi and Di tribes, drove away wild beasts, and the people were secure; Confucius completed the Spring and Autumn Annals, and rebellious ministers and unfilial sons were filled with fear. The Book of Odes says: 'Attack the Rong and Di, punish the Jing and Shu, and no one dares to resist me.' To have no father and no ruler—this is what the Duke of Zhou struck against. I too wish to rectify people's hearts, suppress perverse doctrines, resist deviant conduct, and refute absurd words, thereby continuing the work of the three sages (Yu, the Duke of Zhou, and Confucius). Am I fond of disputation? I am compelled by necessity. Those who can use words to resist Yang Zhu and Mo Di are disciples of the sage."

Kuang Zhang said: "Is Chen Zhongzi not truly a man of integrity? He lived in Wuling. For three days he ate nothing, so his ears could not hear and his eyes could not see. By the well there was a plum tree, whose fruit had been more than half eaten by insects. He crawled over and ate it, swallowed three mouthfuls, and then his ears regained hearing and his eyes regained sight."

Mencius said: "Among the scholars of Qi, I would certainly consider Chen Zhongzi foremost. Nevertheless, how can Chen Zhongzi be considered incorruptible? To fully carry out Chen Zhongzi's conduct, one would have to become an earthworm before it could be done. An earthworm eats dry soil above and drinks from the Yellow Spring below. Was the house Chen Zhongzi lived in built by a worthy like Boyi, or by a robber like Zhi? Was the grain he ate planted by a worthy like Boyi, or by a robber like Zhi? This cannot be known."

Kuang Zhang said: "What harm is there in that? He himself weaves sandals, and his wife twists hemp into thread, exchanging these for a house and grain."

Mencius said: "Chen Zhongzi comes from a great and ancient family in Qi. His elder brother, Chen Dai, received an emolument of ten thousand zhong from the city of Gai. Zhongzi regarded his brother's emolument as unrighteous and would not eat it; he regarded his brother's house as unrighteous and would not dwell in it. He avoided his brother and left his mother, living in Wuling. One day he returned home, and it happened that someone had given his brother a live goose. He frowned and said, 'What use is this thing that goes "ga ga"?' Another day, his mother killed the goose and gave it to him to eat. When his brother came in from outside, he said, 'This is the meat of that thing that goes "ga ga."' Zhongzi then went out and vomited what he had eaten. He would not eat what his mother gave him, but he would eat what his wife gave him; he would not dwell in his brother's house, but he would dwell in the house at Wuling. Can this be considered extending his conduct to similar cases? For a man like Chen Zhongzi, only by becoming an earthworm could he fully realize his conduct."