公孫丑下

Mencius said: “Favorable timing is not as good as advantageous terrain, and advantageous terrain is not as good as harmony among the people. A city of three li inner walls and seven li outer walls — surround and attack it, yet you cannot take it. To surround and attack it, you must have obtained favorable timing; yet you fail to take it — this shows that favorable timing is not as good as advantageous terrain. The walls are not low, the moats are not shallow, the weapons and armor are not dull, the grain is not scarce — yet the defenders abandon it and flee. This shows that advantageous terrain is not as good as harmony among the people.

Therefore it is said: one does not confine the people by means of borders, one does not secure the state by means of mountain and river barriers, one does not overawe the realm by means of military might. He who has the Way has many allies; he who lacks the Way has few. When allies are fewest, even one’s own kin rebel. When allies are most numerous, the whole realm submits. When the whole realm’s submission is brought to bear against those whose own kin rebel — the noble person may choose not to fight, but when he fights, he surely wins.”

Mencius was about to go to court when a messenger from the king came saying: “I would have come to see you myself, but I have a cold and cannot go out in the wind. Tomorrow morning I will hold court — can you come so that I may see you?”

Mencius replied: “Unfortunately I too am ill and cannot go to court.”

The next day he went out to pay a condolence call at the Dongguo household. Gongsun Chou said: “Yesterday you declined on grounds of illness, and today you pay a condolence call — is this perhaps not proper?”

Mencius said: “Yesterday I was ill; today I have recovered. Why should I not pay a condolence call?”

The king sent someone to inquire about the illness, and a doctor came. Meng Zhongzi responded on Mencius’s behalf: “Yesterday the royal command came, but he was unwell and could not go to court. Today his condition has slightly improved and he has hurried to court — I do not know if he has arrived yet.” He then sent several men to intercept Mencius on the road, saying: “Please do not go home — proceed to court.”

Mencius had no choice but to go to the Jing Chou household for the night.

Jing Zi said: “Within the family there is the bond of father and son; outside there is the bond of ruler and minister — these are the two great human relationships. Father and son are governed by affection; ruler and minister by respect. I have seen the king’s respect for you, but not your respect for the king.”

Mencius said: “What! What words are these! Among the men of Qi, none speaks to the king of benevolence and righteous conduct. Is it because they think benevolence and righteous conduct are not admirable? In their hearts they say: ‘He is not worth speaking to about benevolence and righteous conduct.’ No disrespect could be greater than this. I do not dare present anything before the king that is not the Way of Yao and Shun. Therefore no man of Qi shows as much respect for the king as I do.”

Jing Zi said: “No, that is not what I mean. The Rites say: ‘When a father summons, do not wait to reply; when a lord summons, do not wait for the carriage.’ You were about to go to court when you heard the king’s command and then did not go — this seems not to accord with propriety.”

Mencius said: “Is that what you mean? Zengzi said: ‘The wealth of Jin and Chu cannot be matched; but they have their wealth, and I have my benevolence; they have their rank, and I have my righteous conduct. Why should I feel inferior?’ Would Zengzi have said this if it were not right? This may be one valid principle. Under heaven there are three universally honored things: rank is one, age is one, and virtue is one. In court, nothing equals rank; in the village, nothing equals age; in assisting the age and leading the people, nothing equals virtue. How can one who possesses only one of these show contempt for one who possesses the other two?

Therefore a ruler who intends great things must have ministers he does not summon. When he wishes to consult them, he goes to them. His reverence for virtue and delight in the Way must be of this caliber, or he is not fit for great undertakings. Thus Tang’s relationship to Yi Yin — he learned from him and then made him his minister, and so became king without effort. Duke Huan’s relationship to Guan Zhong — he learned from him and then made him his minister, and so became hegemon without effort. Now, with territories of equal size and virtue of equal measure throughout the realm, none can surpass the others. Why? Because they all prefer to minister those they can instruct, rather than those from whom they can learn. Tang’s relationship to Yi Yin, and Duke Huan’s to Guan Zhong — they did not dare summon them. If even Guan Zhong could not be summoned, how much less one who would not be a Guan Zhong!”

Chen Zhen asked: “Previously in Qi, the king offered you a hundred yi of refined gold and you refused. In Song, you were offered seventy yi and accepted. In Xue, you were offered fifty yi and accepted. If the earlier refusal was right, then the later acceptance was wrong; if the later acceptance was right, then the earlier refusal was wrong. You must be in one of these positions, Master.”

Mencius said: “Both were right, both were fitting. In Song, I was about to make a long journey. A traveler must receive provisions for the road — the gift was called ‘travel provisions.’ Why would I refuse? In Xue, I was on my guard. The gift was said to be ‘for security.’ Why would I refuse? In Qi, there was no justification. To give without justification is to buy someone. How could a noble person be bought?”

Mencius went to Pinglu and said to the local governor: “If one of your spearmen deserted his post three times in a single day, would you dismiss him?” The governor said: “I would not wait for three times.”

Mencius said: “Yet you yourself have deserted your post many times. In years of famine, among your people the old and frail have tumbled into the ditches and the able-bodied have scattered to the four directions — nearly a thousand.” The governor said: “This is not something I, Ju Xin, could do anything about.”

Mencius said: “Suppose someone accepted another’s cattle and sheep and undertook to pasture them — he would certainly seek pasture and feed for them. If he could not find pasture and feed, would he return the animals to their owner? Or simply stand there and watch them die?” The governor said: “This is indeed my fault.”

Another day, in audience with the king, Mencius said: “Among Your Majesty’s governors, I know five. The only one who recognizes his own fault is Kong Ju Xin.” He recounted the conversation for the king. The king said: “This is really my fault.”

Mencius said to Zhi Wa: “You resigned your post at Lingqiu and requested to become Chief of Justice — that seemed reasonable, since the position gave you the right to speak. Now several months have passed and you still have not spoken — is it not time?” Zhi Wa remonstrated with the king, but his advice was not heeded, so he resigned and left. The people of Qi said: “What he did for Zhi Wa was good enough; but what he did for himself, I do not understand.” Gongdu Zi reported this to Mencius.

Mencius said: “I have heard: he who holds an office leaves if he cannot fulfill his duties; he who has the responsibility to speak leaves if his words are not heeded. I hold no office and have no responsibility to speak — then my coming and going, is it not at perfect ease?”

Mencius was a minister in Qi and went on a condolence mission to Teng. The king sent Gai, a great officer named Wang Huan, to serve as his escort. Wang Huan called on him morning and evening, but throughout the journey between Qi and Teng, Mencius never once discussed official business with him.

Gongsun Chou said: “The position of Qi minister is not a minor one, and the road between Qi and Teng is not short. Yet you returned without ever discussing business with him — why?”

Mencius said: “Since others had already managed it, what was there for me to say?”

Mencius was returning from burying his mother in Lu to Qi and stopped at Ying. Chong Yu asked: “Previously, not knowing how unworthy I am, you allowed me to supervise the construction of the coffin. The work was pressing, so I dared not ask then. Now I wish to ask: was the wood not perhaps too fine?”

Mencius said: “In high antiquity there were no fixed standards for coffins. In middle antiquity, the inner coffin was seven inches thick, with the outer coffin in proportion — this applied from the Son of Heaven down to the common people. This was not merely for appearance, but only then could they fully satisfy the human heart. If not permitted, one cannot be satisfied; if one lacks the means, one cannot be satisfied. When both permission and means are present, the ancients all did the same — why should I alone be different? Moreover, to prevent earth from touching the body — would not the human heart find satisfaction in this? I have heard it said: the noble person does not stint on his parents for the sake of the realm.”

Shen Tong asked privately: “Can Yan be attacked?”

Mencius said: “It can. Zi Kuai had no right to give Yan to another; Zi Zhi had no right to receive Yan from Zi Kuai. Suppose there were an official here, and you were pleased with him. Without informing the king, you privately gave him your position and salary. And suppose this official, without the king’s command, privately accepted from you — would that be permissible? How is this different?”

The men of Qi attacked Yan. Someone asked: “Did you urge Qi to attack Yan? Is this true?”

Mencius said: “No. Shen Tong asked ‘Can Yan be attacked?’ and I answered ‘It can’ — and they went and attacked it. If he had asked ‘Who may attack it?’ I would have answered: ‘One who acts as heaven’s officer may attack it.’ If someone asks ‘Can a person be killed?’ I would answer ‘Yes.’ If he then asked ‘Who may kill him?’ I would answer: ‘The Chief of Justice may kill him.’ Now Yan attacked Yan — why would I urge it?”

The people of Yan rebelled. The king said: “I am deeply ashamed before Mencius.”

Chen Jia said: “Do not worry, Your Majesty. Does Your Majesty consider himself more benevolent and wise than the Duke of Zhou?” The king said: “What? What words are these!”

Chen Jia said: “The Duke of Zhou appointed Guan Shu to oversee Yin, and Guan Shu used Yin to rebel. If the Duke of Zhou knew this would happen and appointed him anyway, he was not benevolent. If he did not know, he was not wise. Even the Duke of Zhou did not fully achieve benevolence and wisdom — how much less can be expected of Your Majesty? Allow me to go and explain this to Mencius.”

He went to see Mencius and asked: “What kind of person was the Duke of Zhou?” Mencius said: “An ancient sage.” Chen Jia asked: “He appointed Guan Shu to oversee Yin, and Guan Shu used Yin to rebel — is this true?” Mencius said: “It is.” Chen Jia asked: “Did the Duke of Zhou know this would happen and appoint him anyway?” Mencius said: “He did not know.”

“Then even a sage makes mistakes?”

Mencius said: “The Duke of Zhou was the younger brother; Guan Shu was the elder brother. Was it not natural for the Duke of Zhou to err? Moreover, when the noble persons of antiquity made mistakes, they corrected them. The noble persons of today — when they err, they persist. When the noble persons of antiquity erred, it was like an eclipse of the sun or moon: all the people saw it. When they corrected it, all the people looked up to them. The noble persons of today not only persist in their errors but make excuses for them.”

Mencius resigned his position and prepared to leave. The king came to see him and said: “Previously I wished to see you but could not; then I was delighted to share the same court with you. Now you are abandoning me and leaving — may I hope to see you again?” Mencius replied: “I would not presume to ask, but it is indeed my wish.”

Another day, the king said to Shi Zi: “I wish to give Mencius a house in the center of the capital, support his disciples with ten thousand zhong of grain, and let all the officials and people have someone to look up to. Would you speak to him on my behalf?” Shi Zi passed this on through Chen Zi, who told Mencius.

Mencius said: “Well, how could Shi Zi know this was impossible? If I desired wealth, would I have refused a hundred thousand and accepted ten thousand? That would hardly be the desire for wealth. Ji Sun said: ‘How strange is Zi Shu Yi! He sought to serve in government, and when not employed, let it go. But he also had his sons and brothers become ministers. Who does not desire wealth and rank? Yet he alone had a private monopoly on it.’ In the markets of antiquity, people exchanged what they had for what they lacked, and officials merely oversaw it. But there was a base fellow who found a vantage point, climbed it, and looked around to seize all the market’s profit. Everyone considered him base, and so they began to tax merchants. The taxation of merchants began with this base fellow.”

Mencius left Qi and stayed overnight at Zhou. A man who wished to detain him on the king’s behalf sat down and began to speak. Mencius gave no response but leaned on his armrest and slept. The guest was displeased and said: “Your disciple fasted for a day before daring to speak to you, yet you, Master, sleep and refuse to listen. I shall never presume to see you again.”

Mencius said: “Sit down! I shall speak plainly. In the past, Duke Mu of Lu, had there been no one at Zi Si’s side, could not have kept Zi Si at ease. Xie Liu and Shen Xiang, had there been no one at Duke Mu’s side, could not have kept themselves safe. You are considering strategy for an elder, yet your concern does not extend to Zi Si’s level. Are you cutting off the elder? Or is the elder cutting you off?”

Mencius left Qi. Yin Shi said to others: “If he did not know the king could not become a Tang or Wu, then he was not perceptive. If he knew it was impossible yet came anyway, he was seeking gain. He came a thousand li to see the king, and when it did not work out, he left. Yet he stayed three nights at Zhou before departing — how sluggish! I, for one, am displeased with him.” Gao Zi reported this.

Mencius said: “How could Yin Shi understand me? I came a thousand li to see the king — that was my wish. That it did not work out and I had to leave — was that my wish? I had no choice. I stayed three nights at Zhou, and in my heart I still thought it too hasty. I hoped the king might change. If the king changed, he would surely recall me. When I left Zhou and the king did not pursue me, only then did I resolutely set my mind on going home. Yet even so, how could I give up on the king? The king is still capable of doing good. If the king employed me, would it be merely the people of Qi who would be at peace? The people of the whole realm would be at peace. I hoped daily that the king would change. Am I like one of those petty men who, when his remonstrance to his lord is not heeded, becomes angry, with resentment visible on his face, and then leaves and exhausts a whole day’s march before stopping for the night?”

When Yin Shi heard this, he said: “I am truly a small man.”

Mencius left Qi. Chong Yu asked on the road: “Master, you seem to have an unhappy expression. Previously I heard you say: ‘The noble person does not resent heaven or blame others.’”

Mencius said: “That was one time; this is another. Every five hundred years a true king must arise, and in between there must be those famous in their age. From Zhou to the present, it has been over seven hundred years. By the numbers, the time is overdue; judging by the circumstances, it is ripe. If heaven does not yet wish to bring peace to the realm — but if it did wish to bring peace to the realm, who in this generation but I could do it? Why should I be unhappy?”

Mencius left Qi and settled at Xiu. Gongsun Chou asked: “To serve in office without accepting salary — is this the way of antiquity?”

Mencius said: “No. At Chong, I obtained an audience with the king. When I withdrew, I had the intention of leaving, and not wishing to change my mind, I did not accept salary. Then military orders came, making it impossible to request leave. To remain long in Qi was not my intention.”