Mencius : Chapter 28 |
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."'
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
7. 'When this great man exercises a transforming influence, he is what is called
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.'
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.'
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.'
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.'
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.'
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.'
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
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
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.'
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.'
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.'
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?'
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.'
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
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
3. 'I venture to ask what sort of men they were who could be styled "The
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
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
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.'
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?'
Mencius : Chapter 28