梁惠王下

Zhuang Bao visited Mencius and said: “I had an audience with the king. He told me he loves music, and I had nothing to reply.” Mencius asked: “What of loving music?” Mencius said: “If the king’s love of music were great enough, then Qi would be close to well-governed!”

Another day, in audience with the king, Mencius said: “Your Majesty once told Zhuang Bao you love music — is this true?” The king’s color changed and he said: “I am unable to love the music of the ancient kings; I merely love popular music.” Mencius said: “If Your Majesty’s love of music were great enough, then Qi would be close to well-governed! The music of today is no different from the music of antiquity.” The king asked: “May I hear about this?” Mencius said: “Which is more enjoyable — to enjoy music alone, or to enjoy it with others?” “Better with others.” “Which is more enjoyable — to enjoy it with a few, or with the many?” “Better with the many.”

“Allow me to speak to Your Majesty about music. Suppose Your Majesty is making music here, and the people hear the sound of your bells and drums, the notes of your flutes and pipes. They all clutch their aching heads and furrow their brows, telling each other: ‘Our king’s love of music has brought us to this extremity! Fathers and sons cannot see each other; brothers and wives are scattered.’ Suppose Your Majesty is hunting here, and the people hear the sound of your horses and chariots and see the beauty of your plumes and banners. They all clutch their aching heads and furrow their brows, telling each other: ‘Our king’s love of hunting has brought us to this extremity!’ There is no other reason for this — it is because you do not share your pleasures with the people.

Now suppose Your Majesty is making music here, and the people hear the sound of your bells and drums, the notes of your flutes and pipes. They all beam with joy and tell each other: ‘Our king must be in good health! Otherwise how could he be making music?’ Suppose Your Majesty is hunting here, and the people hear the sound of your horses and chariots and see the beauty of your plumes and banners. They all beam with joy and tell each other: ‘Our king must be in good health! Otherwise how could he be hunting?’ There is no other reason — it is because you share your pleasures with the people. If Your Majesty now shares his pleasures with the people, you will be a true king.”

King Xuan of Qi asked: “Is it true that King Wen’s park was seventy li square?” Mencius replied: “So it is recorded.” The king said: “Was it truly that large?” Mencius said: “The people still considered it small.” The king said: “My park is only forty li square, yet the people consider it large. Why is this?” Mencius said: “King Wen’s park was seventy li square. Those who gathered grass and firewood went there; those who hunted pheasants and rabbits went there — he shared it with the people. That the people considered it small — was that not natural? When I first arrived at the border, I asked about the kingdom’s greatest prohibitions before daring to enter. I heard that within the suburbs there is a park of forty li square, and anyone who kills its deer is punished as if for murder. Then this forty-li park is like a pit trap in the middle of the state. That the people consider it large — is that not natural?”

King Xuan of Qi asked: “Is there a proper way to deal with neighboring states?”

Mencius replied: “There is. Only the benevolent can serve the small with the great — thus Tang served Ge, and King Wen served the Kunyi. Only the wise can serve the great with the small — thus King Tai served the Xunyu, and Goujian served Wu. He who serves the small with the great delights in heaven; he who serves the great with the small stands in awe of heaven. He who delights in heaven protects the whole realm; he who stands in awe of heaven protects his own state. The Odes say: ‘Standing in awe of heaven’s might, thereby he preserved it.’”

The king said: “Grand words! But I have a weakness — I am fond of bravery.”

Mencius replied: “I ask Your Majesty not to be fond of petty bravery. To clasp one’s sword, glare, and say ‘How dare he stand against me!’ — this is the bravery of a common man, sufficient to face a single opponent. I ask Your Majesty to enlarge it! The Odes say: ‘The king blazed with anger, marshaled his forces, halted the march toward Ju, strengthened Zhou’s good fortune, and answered to all under heaven.’ This was the bravery of King Wen. King Wen, with a single burst of anger, brought peace to the people of the realm. The Documents say: ‘Heaven sent down the people, made rulers for them, made teachers for them, saying: Help the Supreme Deity and cherish the people of the four quarters. Whether guilty or innocent, there is only I — who in all the realm dares exceed their proper place?’ When one man rampaged across the realm, King Wu considered it a disgrace. This was King Wu’s bravery. King Wu also, with a single burst of anger, brought peace to the people. If Your Majesty were to bring peace to the people with a single burst of anger, the people would only fear that Your Majesty is not fond enough of bravery.”

King Xuan of Qi received Mencius at the Snow Palace. The king asked: “Do worthy men also have such pleasures?”

Mencius replied: “They do. When people cannot enjoy them, they blame their superiors. To blame one’s superiors for not obtaining pleasures is wrong; but for a ruler not to share his pleasures with the people is also wrong. He who takes joy in the people’s joy — the people also take joy in his joy. He who worries about the people’s worries — the people also worry about his worries. To rejoice with the whole realm, to grieve with the whole realm — one who does this and does not become a true king, that has never happened.

In the past, Duke Jing of Qi asked Yanzi: ‘I wish to visit Zhuanfu and Chaowu, travel south along the sea, and go as far as Langya. How should I arrange this to compare with the tours of the ancient kings?’ Yanzi replied: ‘What an excellent question! When the Son of Heaven visits the feudal lords, it is called a tour of inspection — inspecting what they guard. When the feudal lords attend the Son of Heaven, it is called reporting duties — reporting what they administer. None of this is without purpose. In spring, inspecting the plowing and supplementing shortages; in autumn, inspecting the harvest and aiding the insufficient. A Xia proverb says: If our king does not tour, how shall we rest? If our king does not travel, how shall we be helped? Each tour and travel sets the standard for the lords. Now it is not so: armies march and consume provisions; the hungry are not fed, the weary get no rest. People glare and slander each other, and the populace turns to wickedness. Defying heaven’s mandate and oppressing the people, consuming food and drink like a torrent — this brings worry to the lords. Drifting downstream and forgetting to return is called dissipation; going upstream and forgetting to return is called indulgence; hunting beasts without satiety is called recklessness; drinking wine without satiety is called debauchery. The ancient kings had neither the pleasures of dissipation and indulgence nor the conduct of recklessness and debauchery. It is for Your Lordship to choose.’ Duke Jing was pleased, made great preparations throughout the state, and went out to camp in the suburbs. Then he began to distribute relief to the needy. He summoned the Grand Music Master and said: ‘Compose music celebrating the harmony between ruler and minister!’ This was the Zhizhao and Jiaozhao. Its lyrics say: ‘What fault is there in restraining the ruler?’ To restrain the ruler is to love the ruler.”

King Xuan of Qi asked: “Everyone tells me to demolish the Hall of Light. Should I demolish it or not?”

Mencius replied: “The Hall of Light is the hall of a true king. If Your Majesty wishes to practice kingly government, then do not demolish it.” The king asked: “May I hear about kingly government?”

Mencius replied: “In the past, when King Wen governed Qi, farmers paid one-ninth in tax, officials received hereditary salaries, markets were inspected but not taxed, fishing weirs had no restrictions, and criminals were not punished by enslaving their families. The aged without wives are called widowers. The aged without husbands are called widows. The aged without children are called childless. The young without fathers are called orphans. These four — the most destitute people in the realm with none to turn to. When King Wen issued governance and practiced benevolence, he always attended first to these four. The Odes say: ‘How fortunate are the wealthy! Pity these lonely and desolate.’”

The king said: “Well spoken!”

Mencius said: “If Your Majesty approves of this, why not put it into practice?” The king said: “I have a weakness — I love wealth.”

Mencius replied: “In the past, Gongliu loved wealth. The Odes say: ‘He piled up stores and filled his granaries, he packed dried provisions, in bags and sacks. He gathered his people and displayed his glory. Bows and arrows were strung, shields, halberds, and axes raised, and then he set out on his march.’ Thus those who stayed had full granaries, and those who marched had packed provisions — only then could he set out. If Your Majesty loves wealth but shares it with the people, what obstacle is there to kingship?” The king said: “I have a weakness — I love beauty.”

Mencius replied: “In the past, King Tai loved beauty and cherished his consort. The Odes say: ‘Gugong Danfu came riding his horses at dawn, following the western waterside, arriving at the foot of Mount Qi. Together with Lady Jiang, they came to survey their new home.’ At that time, there were no resentful unmarried women within, and no frustrated bachelors without. If Your Majesty loves beauty but shares this concern with the people, what obstacle is there to kingship?”

Mencius said to King Xuan of Qi: “If one of Your Majesty’s ministers entrusted his wife and children to a friend and traveled to Chu, and upon returning found his wife and children cold and starving, what should be done?” The king said: “Cast off the friend.”

Mencius said: “If the Chief of Justice cannot control his subordinates, what should be done?” The king said: “Dismiss him.”

Mencius said: “If the territory within the four borders is not well governed, what should be done?” The king looked left and right and changed the subject.

Mencius said to King Xuan of Qi: “What is meant by ‘an ancient state’ is not one that has tall trees, but one that has hereditary ministers. Your Majesty has no trusted ministers — those you advanced in the past have disappeared today without your even knowing.”

The king asked: “How can I identify those who lack talent and dismiss them?”

Mencius said: “When a ruler advances the worthy, since he will be placing the low above the high and the distant above the close, must he not be cautious? When those at your side all say someone is worthy, that is not enough. When all the great officers say he is worthy, that is not enough. When the people of the entire state say he is worthy, then examine him; if you find him worthy, then employ him. When those at your side all say someone should be dismissed, do not listen. When all the great officers say he should be dismissed, do not listen. When the people of the entire state say he should be dismissed, then examine the matter; if you find he should be dismissed, then dismiss him. When those at your side all say someone deserves death, do not listen. When all the great officers say he deserves death, do not listen. When the people of the entire state say he deserves death, then examine the matter; if you find he deserves death, then execute him. Thus it is said: the people of the state executed him. Only in this way can one be a true parent to the people.”

King Xuan of Qi asked: “Is it true that Tang banished Jie and King Wu attacked Zhou of Shang?” Mencius replied: “So it is recorded.” The king said: “Is it permissible for a minister to murder his lord?” Mencius said: “One who mutilates benevolence is called a mutilator; one who cripples righteous conduct is called a crippler. A man who is both mutilator and crippler is called a mere fellow. I have heard of the execution of the mere fellow Zhou, but I have never heard of the murder of a lord.”

Mencius said to King Xuan of Qi: “When building a great mansion, you must have the master builder seek large timbers. When the master builder finds them, the king is pleased, thinking the builder is equal to the task. If the carpenters then whittle the timber down to a small size, the king is angry, thinking they are not equal to the task. Now, a man studies something from youth and wishes to practice it in his prime. If the king says ‘Set aside what you have learned and follow my orders’ — what would that be like? Suppose there were a piece of raw jade here, worth ten thousand yi. You would certainly have a jade artisan carve and polish it. Yet when it comes to governing the state, you say ‘Set aside what you have learned and follow my orders.’ How is this different from instructing the jade artisan how to carve jade?”

The men of Qi attacked Yan and conquered it. King Xuan asked: “Some tell me not to annex it; others tell me to annex it. For a state of ten thousand chariots to attack another of ten thousand chariots and conquer it in fifty days — human strength alone could not achieve this. If I do not annex it, there will surely be heavenly calamity. What if I annex it?”

Mencius replied: “If you annex it and the people of Yan rejoice, then annex it. Among the ancients, there was one who did this — King Wu. If you annex it and the people of Yan do not rejoice, then do not annex it. Among the ancients, there was one who acted thus — King Wen. When a state of ten thousand chariots attacks another of ten thousand chariots, and the people bring baskets of food and jugs of drink to welcome the royal army, what other reason could there be? They seek to escape from flood and fire. If the water grows deeper and the fire hotter, the people will simply turn elsewhere.”

The men of Qi attacked Yan and annexed it. The other states were about to conspire to rescue Yan. King Xuan asked: “Many of the states are plotting to attack me. How should I deal with this?”

Mencius replied: “I have heard of one who governed the whole realm from a territory of seventy li — that was Tang. I have never heard of one with a thousand li fearing others. The Documents say: ‘Tang’s first campaign began with Ge.’ The whole realm trusted him. ‘When he marched east, the western tribes complained; when he marched south, the northern tribes complained, saying: Why does he put us last?’ The people looked to him as in a great drought they look for clouds and rainbows. Those going to market did not stop; those plowing did not pause. He punished the rulers and comforted the people — like timely rain descending, the people were overjoyed. The Documents say: ‘We await our lord — when he comes, we shall be revived.’

Now Yan oppressed its people, and Your Majesty went to punish it. The people thought you would rescue them from flood and fire, bringing baskets of food and jugs of drink to welcome your army. But if you kill their fathers and brothers, bind their sons, destroy their ancestral temples, and carry off their treasures — how can this be acceptable? The whole realm already fears Qi’s strength. Now you double your territory without practicing benevolent governance — this will set the armies of the whole realm in motion. I urge Your Majesty to issue orders at once: return their aged and young, halt the removal of their treasures, consult with the people of Yan, install a ruler, and then withdraw. If you do this, it may still be possible to halt the crisis.”

There was a clash between Zou and Lu. Duke Mu asked: “Thirty-three of my officials died, and not one of the common people died for them. If I punish the people, there are too many to punish. If I do not punish them, they watched their superiors die without lifting a hand. What should I do?”

Mencius replied: “In years of famine, thousands of your people — the old and weak tumbled into the ditches, the able-bodied scattered to the four directions — while your granaries were full and your treasuries overflowing. Not one of your officials reported this. This is for those above to be negligent and cruel to those below. Zengzi said: ‘Beware, beware! What goes out from you will return to you.’ The people have now for the first time been able to return the treatment. Do not blame them, my lord. If you practice benevolent governance, the people will love their superiors and die for their leaders.”

Duke Wen of Teng asked: “Teng is a small state, wedged between Qi and Chu. Should we serve Qi? Or serve Chu?” Mencius replied: “This is a strategy beyond my capacity. But if there is no alternative, then there is one course: dig your moats, build your walls, and defend them together with the people. If you are ready to die and the people do not desert you, then something can be accomplished.”

Duke Wen of Teng asked: “Qi is going to fortify Xue. I am very alarmed. What can be done?”

Mencius replied: “In the past, King Tai dwelt at Bin. The Di people invaded, so he moved to the foot of Mount Qi. It was not his choice — he had no alternative. If you do good, among your descendants in later generations there will surely be one who becomes a true king. A noble man founds an enterprise and leaves a legacy that can be continued. As for success, that is from heaven. What can you do about the other states? Simply strive to do good, nothing more.”

Duke Wen of Teng asked: “Teng is a small state. We exhaust our strength serving the great powers, yet cannot gain exemption. What can be done?”

Mencius replied: “In the past, King Tai dwelt at Bin and the Di people invaded. He served them with furs and silks, but could not gain exemption. He served them with dogs and horses, but could not gain exemption. He served them with pearls and jade, but could not gain exemption. Then he gathered his elders and told them: ‘What the Di want is our land. I have heard it said that a noble man does not use what is meant to nourish people as a means of harming them. Why should you worry about being without a ruler? I shall depart.’ He left Bin, crossed Mount Liang, and established a settlement at the foot of Mount Qi. The people of Bin said: ‘He is a benevolent man — we must not lose him.’ Those who followed him were like crowds going to market. Others said: ‘This is land guarded for generations — it is not for one person to decide. Be ready to die rather than leave.’ I ask Your Lordship to choose between these two courses.”

Duke Ping of Lu was about to go out. His favorite, a man named Zang Cang, asked: “On other occasions when my lord goes out, he always instructs the officials of his destination. Now the carriage is harnessed, but the officials do not know where you are going. May I ask?” The duke said: “I am going to see Mencius.”

Zang Cang said: “What is this? Why would my lord lower himself to call upon a commoner first — do you consider him worthy? Propriety and righteous conduct proceed from the worthy. Yet Mencius’s funeral for his second parent exceeded that for his first. My lord should not see him.” The duke said: “Very well.”

Yuezheng Zi came in and said: “Why has my lord decided not to see Meng Ke?” The duke said: “Someone told me that Mencius’s later funeral exceeded his earlier one, so I am not going.”

Yuezheng Zi said: “What do you mean by ‘exceeded’? The first used the rites for a scholar, the later the rites for a great officer; the first had three sacrificial vessels, the later five?” The duke said: “No. I mean the beauty of the inner and outer coffins and the shroud.”

Yuezheng Zi said: “That is not a matter of excess — it is the difference between being poor and being rich.” Yuezheng Zi then visited Mencius and said: “I informed my lord, and he was about to come see you. But his favorite Zang Cang dissuaded him, so he did not come after all.”

Mencius said: “When one goes, something causes the going; when one is stopped, something blocks the way. Going and stopping are not in human hands. My failure to meet the lord of Lu is heaven’s doing. How could the son of the Zang family cause me not to meet him?”