Mencius. Book 2, Part 1, Chapter 2.
Book 2, Kung-Sun Ch'ow. Part I.
1. Kung-sun Ch'ow asked Mencius, saying, "Master, if you were to be appointed a high noble and the prime minister of Ts'e, so as to be able to carry your principles into practice, though you should thereupon raise the prince to the headship of all the other princes, or even to the imperial dignity, it would not 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."
2. Ch'ow said, "Since it is so with you, my master, you are far beyond Mang Pun." "The mere attainment," said Mencius, "is not difficult. The scholar Kaou had attained to an unperturbed mind, at an earlier period of life than I did."
3. Ch'ow asked, "Is there any way to an unperturbed mind?" The answer was, "Yes."
4. "Pih-kung Yew had this way of nourishing his valor: ‹ 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.
5. "Mang She-shay had this way of nourishing his valor: ‹ 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.'
6. "mang She-shay resembled the philosopher Tsang. Pih-kung Yew resembled Tsze-hea. I do not know to the valor of which of the two the superiority should be ascribed, but yet Mang She-shay attended to what was of the greater importance.
7. "Formerly, the philosopher Tsang said to Tsze-seang, 'Do you love valor? I heard an account of great valor 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 haircloth? If, on self-examination, I find that I am upright, I will go forward against thousands and tens of thousands." '
8. "Yet, what Mang She-shay maintained, being his merely physical energy, was after all inferior to what the philosopher Tsang maintained, which was indeed of the most importance."
9. Kung-sun ch'ow said, "May I venture to ask an explanation from you, Master, of how you maintain an unperturbed mind, and how the philosopher Kaou does the same?" Mencius answered, "Kaou 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 passio nature is subordinate to it. Therefore I say, 'Maintain firm the will, and do no violence to the passion nature.' "
10. Ch'ow 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 passio nature. When it is the passio nature alone whichis 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.' "
11. "I venture to ask," said Ch'ow again, "wherein you, Master, surpass Kaou." Mencius told him, "I understand words. I am skillful in nourishing my vast, flowing passion nature."
12. Ch'ow pursued, "I venture to ask what you mean by your vast, flowing passion nature!" The reply was, "It is difficult to describe it.
13. "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.
14. "This is the passion nature: It is the mate and assistant of righteousness and reason. Without it, mani is in a state of starvations.
15. "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, 'Kaou has never understood righteousness, because he makes it something external.'
16. "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 today. 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 tot he nature, but it also injures it."
17. Kung-sun Ch'ow 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."
18. On this Ch'ow observed, "Tsae go and Tsze-kung were skillful in speaking. Yen New, the disciple Min, and Yen Yuen, 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?"
19. 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 have himself regarded a sage, what words were those?"
20. Ch'ow said, "Formerly, I once heard this: Tsze-hea, Tsze-yew, and Tsze-chang had each one member of the sage. Yen New, the disciple Min, and Yen Yuen, had all the members, but in small proportions. I venture to ask, ‹ With which of these are you pleased to rank yourself?"
21. Mencius replied, "Let us drop speaking about these, if you please."
22. Ch'ow then asked, "What do yu say of Pih-e and E-yun?" "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 Pih-e. To say, 'Whom may I not serve? My serving makes him my prince. 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 E-yun. 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 the 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."
23. Ch'ow said, "Comparing Pih-e and E-yun 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."
24. Ch'ow said, "Then, did they have any points of agreement with him?" The reply was, ‹ "Yes. If they had been sovereigns over a hundred li of territory, they would, all of them, have brought all the princes to attend in their court, and have obtained the empire. And none of them, in order to obtain the empire, would have committed one act of unrighteousness, or put to death one innocent person. In those things they agreed with him."
25. Ch'ow said, "I venture to ask wherein he differed from them." Mencius replied, "Tsae Go, Tsze-kung, and Yew Jo had wisdom sufficient to know the sage. Even had they been ranking themselves low, they would not have demeaned themselves to flatter their favorite.
26. "Now, Tsae Go said, 'According to my view of our Master, he is far superior to Yaou and Shun.'
27. "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 virtuel. From the distance of a hundred ages after, I can arrange, according to their merits, the kings of a hundred ages; ‹ not one of them can escape me. From the birth of manking till now, there has never been another like our Master.'
28. "Yew Jo said, 'Is it only among men that it is so? There is the K'e-lin among quadrupeds; the Feng-hwang among birds, the T'ae 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.'"
Book 2, Kung-Sun Ch'ow. Part I.
1. Kung-sun Ch'ow asked Mencius, saying, "Master, if you were to be appointed a high noble and the prime minister of Ts'e, so as to be able to carry your principles into practice, though you should thereupon raise the prince to the headship of all the other princes, or even to the imperial dignity, it would not 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."
2. Ch'ow said, "Since it is so with you, my master, you are far beyond Mang Pun." "The mere attainment," said Mencius, "is not difficult. The scholar Kaou had attained to an unperturbed mind, at an earlier period of life than I did."
3. Ch'ow asked, "Is there any way to an unperturbed mind?" The answer was, "Yes."
4. "Pih-kung Yew had this way of nourishing his valor: ‹ 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.
5. "Mang She-shay had this way of nourishing his valor: ‹ 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.'
6. "mang She-shay resembled the philosopher Tsang. Pih-kung Yew resembled Tsze-hea. I do not know to the valor of which of the two the superiority should be ascribed, but yet Mang She-shay attended to what was of the greater importance.
7. "Formerly, the philosopher Tsang said to Tsze-seang, 'Do you love valor? I heard an account of great valor 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 haircloth? If, on self-examination, I find that I am upright, I will go forward against thousands and tens of thousands." '
8. "Yet, what Mang She-shay maintained, being his merely physical energy, was after all inferior to what the philosopher Tsang maintained, which was indeed of the most importance."
9. Kung-sun ch'ow said, "May I venture to ask an explanation from you, Master, of how you maintain an unperturbed mind, and how the philosopher Kaou does the same?" Mencius answered, "Kaou 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 passio nature is subordinate to it. Therefore I say, 'Maintain firm the will, and do no violence to the passion nature.' "
10. Ch'ow 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 passio nature. When it is the passio nature alone whichis 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.' "
11. "I venture to ask," said Ch'ow again, "wherein you, Master, surpass Kaou." Mencius told him, "I understand words. I am skillful in nourishing my vast, flowing passion nature."
12. Ch'ow pursued, "I venture to ask what you mean by your vast, flowing passion nature!" The reply was, "It is difficult to describe it.
13. "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.
14. "This is the passion nature: It is the mate and assistant of righteousness and reason. Without it, mani is in a state of starvations.
15. "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, 'Kaou has never understood righteousness, because he makes it something external.'
16. "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 today. 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 tot he nature, but it also injures it."
17. Kung-sun Ch'ow 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."
18. On this Ch'ow observed, "Tsae go and Tsze-kung were skillful in speaking. Yen New, the disciple Min, and Yen Yuen, 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?"
19. 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 have himself regarded a sage, what words were those?"
20. Ch'ow said, "Formerly, I once heard this: Tsze-hea, Tsze-yew, and Tsze-chang had each one member of the sage. Yen New, the disciple Min, and Yen Yuen, had all the members, but in small proportions. I venture to ask, ‹ With which of these are you pleased to rank yourself?"
21. Mencius replied, "Let us drop speaking about these, if you please."
22. Ch'ow then asked, "What do yu say of Pih-e and E-yun?" "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 Pih-e. To say, 'Whom may I not serve? My serving makes him my prince. 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 E-yun. 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 the 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."
23. Ch'ow said, "Comparing Pih-e and E-yun 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."
24. Ch'ow said, "Then, did they have any points of agreement with him?" The reply was, ‹ "Yes. If they had been sovereigns over a hundred li of territory, they would, all of them, have brought all the princes to attend in their court, and have obtained the empire. And none of them, in order to obtain the empire, would have committed one act of unrighteousness, or put to death one innocent person. In those things they agreed with him."
25. Ch'ow said, "I venture to ask wherein he differed from them." Mencius replied, "Tsae Go, Tsze-kung, and Yew Jo had wisdom sufficient to know the sage. Even had they been ranking themselves low, they would not have demeaned themselves to flatter their favorite.
26. "Now, Tsae Go said, 'According to my view of our Master, he is far superior to Yaou and Shun.'
27. "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 virtuel. From the distance of a hundred ages after, I can arrange, according to their merits, the kings of a hundred ages; ‹ not one of them can escape me. From the birth of manking till now, there has never been another like our Master.'
28. "Yew Jo said, 'Is it only among men that it is so? There is the K'e-lin among quadrupeds; the Feng-hwang among birds, the T'ae 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.'"
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Text source: The Works of Mencius. Translated by James Legge.
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