Mencius. Book 3, Part 2, Chapter 9.
Book 3, T'ang Wan Kung. Part 2.
1. The disciple Kung-too said to Mencius, "Master, the people beyond our school all speak of you as being fond of disputing. I venture to ask whether it be so." Mencius replied, "Indeed, I am not fond of disputing, but I am compelled to do it.
2. "A long time has elapsed since this world of men received its being, and there has been along its history now a period of good order, and now a period of confusion.
3. "In the time of Yaou, the waters, flowing out of their channels, inundated the Middle Kingdom. Snakes and dragons occupied it, and the people had not place where they could settle themselves. In the low grounds they made nests for themselves, and in the high grounds they made caves. It is said in the 'Book of History,' 'The waters in their wild course warned me.' Those 'waters in their wild course' were the waters of the great inundation.
4. "Shun employed Yu to reduce the waters to order. Yu dug open their obstructed channels, and conducted them to the sea. He drove away the snakes and dragons, and forced them into the grassy marshes. On this, the waters pursued their course through the country, even the waters of the Keang, the Kwae, the Ho, and the Han, and the dangers of obstructions which they had occasioned were removed. The birds and beasts which had injured the people also disappeared, and after this men found the plains available for them, and occupied them.
5. "After the death of Yaou and Shun, the principles that mark sages fell into decay. Oppressive sovereigns arose one after another, who pulled down houses to make ponds and lakes, so that the people knew not where they could rest in quiet, and threw fields out of cultivation to form gardens and parks, so that the people could not get clothes and food. Afterwards, corrupt speakings and oppressive deeds became more rife; gardens and parks, ponds and lakes, thickets and marshes, became more numerous, and birds and beasts swarmed. By the time of Chow, the empire was again in a state of great confusion.
6. "Chow-kung assisted King Woo, and destroyed Chow. He smote Yen, and after three years put its sovereign to death. he drove Fei-leen to a corner by the sea, and slew him. The states which he extinguished amounted to fifty. He drove far away also the tigers, leopards, rhinoceroses, and elephants; ‹ and the empire was greatly delighted. It is said in the 'Book of History.' 'Great and splendid were the plans of King Wan! Greatly were they carried out by the energy of King Woo! They are for the assistance and instruction of us who are of an after day. They are all in principle correct, and deficient in nothing.'
7. "Again the world fell into decay, and principles faded away. Perverse speakings and oppressive death waxed rife again. There were instances of ministers who murdered their sovereigns, and of sons who murdered their fathers.
8. "Confucius was afraid, and made the 'Spring and Autumn.' What the 'Spring and Autumn' continatins are matters proper to the emperor. On this account Confucius said, 'Yes! It is the "Spring and Autumn" which will make men know me, and it is the "Spring and Autumn" which will make men condemn me.'
9. "Once more, sage emperors cease to arise, and the princes of the states give the reins to their lusts. Unemployed scholars indulge in unreasonable discussions. The words of Yang Choo and Mih Teih fill the empire. If you listen to people's discourses throughout it, you will find that they have adopted the views either of Yang or of Mih. Now, Yang's principle is ‹ 'each one for himself,' which does not acknowledge the claims of the sovereign. Mih's principle is ‹ 'to love all equally,' which does not acknowledge the peculiar affection due to a father. But to acknowledge neither king nor father is to be in the state of a beast. Kung-ming E said, 'In their kitchens, there is fat meat. In their stables, there are fat horses. But their people have the look of hunger, and on the wilds there are those who have died of famine. This is leading on beasts to devour men' If the principles of Yang and Mih are not stopped, and the principles of Confucius not set forth, then those perverse speakings will delude the people, and stop up the path of benevolence and righteousness. When benevolence and righteousness are stopped up, beasts will be led on to devour men, and men will devour one another.
10. "I am alarmed by these things, and address myself to the defense of the doctrines of the former sages, and to oppose Yang and Mih. I drive away thier licentious expressions, so that such perverse speakers may not be able to show themselves. Their delusions spring up in men's minds, and do injury to their practice of affairs. Shown in their practice of affairs, they are pernicious to their government. When sages shall rise up again, they will not change my words.
11. "In former times, Yu repressed the vast waters of the inundation, and the empire was reduced to order. Chow-kung's achievements extended even to the barbarous tribes of the west and north, and he drove away all ferocious animals, and the people enjoyed repose. Confucius completed the 'Spring and Autumn,' and rebellious ministers and villainous sons were struck with terror.
12. "It is said in the 'Book of Poetry,'
'He smote the barbarians of the west and the north
He punished King and Seu;
And no one dared to resist us.'
These father deniers and king deniers would have been smitten by Chow-kung.
13. "I also wish to rectify men's hearts, and to put an end to those perverse doctrines, to oppose their one-sided actions and banish away their licentious expressions; ‹ and thus to carry on the work of the three sages. Do I do so because I am fond of disputing? I am compelled to do it.
14. "Whoever is able to oppose Yang and Mih is a disciple of the sages."
Book 3, T'ang Wan Kung. Part 2.
1. The disciple Kung-too said to Mencius, "Master, the people beyond our school all speak of you as being fond of disputing. I venture to ask whether it be so." Mencius replied, "Indeed, I am not fond of disputing, but I am compelled to do it.
2. "A long time has elapsed since this world of men received its being, and there has been along its history now a period of good order, and now a period of confusion.
3. "In the time of Yaou, the waters, flowing out of their channels, inundated the Middle Kingdom. Snakes and dragons occupied it, and the people had not place where they could settle themselves. In the low grounds they made nests for themselves, and in the high grounds they made caves. It is said in the 'Book of History,' 'The waters in their wild course warned me.' Those 'waters in their wild course' were the waters of the great inundation.
4. "Shun employed Yu to reduce the waters to order. Yu dug open their obstructed channels, and conducted them to the sea. He drove away the snakes and dragons, and forced them into the grassy marshes. On this, the waters pursued their course through the country, even the waters of the Keang, the Kwae, the Ho, and the Han, and the dangers of obstructions which they had occasioned were removed. The birds and beasts which had injured the people also disappeared, and after this men found the plains available for them, and occupied them.
5. "After the death of Yaou and Shun, the principles that mark sages fell into decay. Oppressive sovereigns arose one after another, who pulled down houses to make ponds and lakes, so that the people knew not where they could rest in quiet, and threw fields out of cultivation to form gardens and parks, so that the people could not get clothes and food. Afterwards, corrupt speakings and oppressive deeds became more rife; gardens and parks, ponds and lakes, thickets and marshes, became more numerous, and birds and beasts swarmed. By the time of Chow, the empire was again in a state of great confusion.
6. "Chow-kung assisted King Woo, and destroyed Chow. He smote Yen, and after three years put its sovereign to death. he drove Fei-leen to a corner by the sea, and slew him. The states which he extinguished amounted to fifty. He drove far away also the tigers, leopards, rhinoceroses, and elephants; ‹ and the empire was greatly delighted. It is said in the 'Book of History.' 'Great and splendid were the plans of King Wan! Greatly were they carried out by the energy of King Woo! They are for the assistance and instruction of us who are of an after day. They are all in principle correct, and deficient in nothing.'
7. "Again the world fell into decay, and principles faded away. Perverse speakings and oppressive death waxed rife again. There were instances of ministers who murdered their sovereigns, and of sons who murdered their fathers.
8. "Confucius was afraid, and made the 'Spring and Autumn.' What the 'Spring and Autumn' continatins are matters proper to the emperor. On this account Confucius said, 'Yes! It is the "Spring and Autumn" which will make men know me, and it is the "Spring and Autumn" which will make men condemn me.'
9. "Once more, sage emperors cease to arise, and the princes of the states give the reins to their lusts. Unemployed scholars indulge in unreasonable discussions. The words of Yang Choo and Mih Teih fill the empire. If you listen to people's discourses throughout it, you will find that they have adopted the views either of Yang or of Mih. Now, Yang's principle is ‹ 'each one for himself,' which does not acknowledge the claims of the sovereign. Mih's principle is ‹ 'to love all equally,' which does not acknowledge the peculiar affection due to a father. But to acknowledge neither king nor father is to be in the state of a beast. Kung-ming E said, 'In their kitchens, there is fat meat. In their stables, there are fat horses. But their people have the look of hunger, and on the wilds there are those who have died of famine. This is leading on beasts to devour men' If the principles of Yang and Mih are not stopped, and the principles of Confucius not set forth, then those perverse speakings will delude the people, and stop up the path of benevolence and righteousness. When benevolence and righteousness are stopped up, beasts will be led on to devour men, and men will devour one another.
10. "I am alarmed by these things, and address myself to the defense of the doctrines of the former sages, and to oppose Yang and Mih. I drive away thier licentious expressions, so that such perverse speakers may not be able to show themselves. Their delusions spring up in men's minds, and do injury to their practice of affairs. Shown in their practice of affairs, they are pernicious to their government. When sages shall rise up again, they will not change my words.
11. "In former times, Yu repressed the vast waters of the inundation, and the empire was reduced to order. Chow-kung's achievements extended even to the barbarous tribes of the west and north, and he drove away all ferocious animals, and the people enjoyed repose. Confucius completed the 'Spring and Autumn,' and rebellious ministers and villainous sons were struck with terror.
12. "It is said in the 'Book of Poetry,'
'He smote the barbarians of the west and the north
He punished King and Seu;
And no one dared to resist us.'
These father deniers and king deniers would have been smitten by Chow-kung.
13. "I also wish to rectify men's hearts, and to put an end to those perverse doctrines, to oppose their one-sided actions and banish away their licentious expressions; ‹ and thus to carry on the work of the three sages. Do I do so because I am fond of disputing? I am compelled to do it.
14. "Whoever is able to oppose Yang and Mih is a disciple of the sages."
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Text source: The Works of Mencius. Translated by James Legge.
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