Liang Hui Wang II

Liang Hui Wang II

1

Zhuang Bao saw Mencius and said, "I was granted an audience with the king, and the king told me that he is fond of music. I had no response to give." He then said, "What is the problem with being fond of music?"

Mencius said, "If the king's fondness for music were great, then the state of Qi would be near perfection!"

On another day, when he was granted an audience with the king, Mencius said, "Did you once tell Master Zhuang that you are fond of music? Is that true?"

The king changed color and said, "I am not able to be fond of the music of the former kings. I am merely fond of the music of the present age."

Mencius said, "If the king's fondness for music were great, then Qi would be near perfection! The music of the present age is no different from the music of antiquity."

The king said, "May I hear about this?"

Mencius said, "Which brings more joy: enjoying music alone, or enjoying music with others?"

The king said, "Not as much as with others."

Mencius said, "Which brings more joy: enjoying music with a few, or enjoying music with many?"

The king said, "Not as much as with many."

Mencius said, "Allow me, your minister, to speak to Your Majesty about music. Suppose now that the king performs music here, and the common people hear the sounds of the king's bells and drums, the notes of his pipes and flutes, and all with knitted brows and furrowed foreheads say to one another, 'Our king is so fond of performing music, but why does he reduce us to such extremity? Fathers and sons do not see each other; brothers, wives, and children are separated and scattered.' Or suppose that the king goes hunting here, and the common people hear the sounds of the king's carriages and horses, and see the beauty of his feathered banners, and all with knitted brows and furrowed foreheads say to one another, 'Our king is so fond of hunting, but why does he reduce us to such extremity? Fathers and sons do not see each other; brothers, wives, and children are separated and scattered.' This is for no other reason than that he does not share his joy with the people. Suppose now that the king performs music here, and the common people hear the sounds of the king's bells and drums, the notes of his pipes and flutes, and all with joyful and delighted faces say to one another, 'Our king must be quite free from illness, is he not? Otherwise, how could he perform music?' Or suppose that the king goes hunting here, and the common people hear the sounds of the king's carriages and horses, and see the beauty of his feathered banners, and all with joyful and delighted faces say to one another, 'Our king must be quite free from illness, is he not? Otherwise, how could he go hunting?' This is for no other reason than that he shares his joy with the people. If now the king were to share his joy with the common people, he would be a true king."

2

King Xuan of Qi asked, "Was King Wen's park seventy li square? Is that so?"

Mencius replied, "It is recorded as such in the annals."

The king said, "Was it really that large?"

Mencius said, "The people still considered it small."

The king said, "My park is forty li square, and yet the people consider it large. Why is that?"

Mencius said, "King Wen's park was seventy li square. Those who gathered grass and firewood went there; those who hunted pheasants and hares went there. He shared it with the people. Is it not fitting that they considered it small? When I first arrived at the border of your state, I asked about the major prohibitions of the state before I dared to enter. I learned that within the suburban boundaries there is a park forty li square. To kill one of its deer was accounted as great a crime as killing a person. Thus the forty li square became a trap within the state. Is it not fitting that the people consider it large?"

3

King Xuan of Qi asked, "Are there proper principles for dealing with neighboring states?"

Mencius replied, "There are. Only the benevolent are able to serve the small with the great. Thus Tang served Ge, and King Wen served the Kunyi. Only the wise are able to serve the great with the small. Thus Taiwang served the Xunyu, and Goujian served Wu. To serve the small with the great is to delight in Heaven. To serve the great with the small is to stand in awe of Heaven. He who delights in Heaven will preserve the whole world. He who stands in awe of Heaven will preserve his own state. The *Odes* say: 'He stands in awe of the majesty of Heaven, and thereby preserves his state.'"

The king said, "What grand words those are! But I have a fault. I am fond of valor."

Mencius replied, "I hope Your Majesty is not fond of petty valor. To lay one's hand on one's sword and glare fiercely, saying, 'How dare he oppose me!'—this is the valor of a common man. It is the valor that opposes a single individual. I hope Your Majesty would enlarge it. The *Odes* say: 'The king blazed with anger, and marshaled his hosts, to stop the advance to Ju, to strengthen the blessings of Zhou, and to respond to the expectations of all under Heaven.' This was the valor of King Wen. With a single burst of anger, King Wen brought peace to the people of the world. The *Book of Documents* says: 'Heaven gave birth to the people, and for them created rulers and teachers, saying only: Let them assist God, and extend His favor throughout the four quarters. The guilty and the innocent—I alone am responsible. Who in all the world would dare to defy his will?' One man caused disorder throughout the world, and King Wu was ashamed of it. This was the valor of King Wu. And King Wu too, with a single burst of anger, brought peace to the people of the world. Now if Your Majesty were also, with a single burst of anger, to bring peace to the people of the world, the people would only fear that Your Majesty was not fond of valor."

4

King Xuan of Qi received Mencius in the Snow Palace. The king said, "Do worthy men also have such pleasures?"

Mencius replied, "There is. When people fail to obtain [what they desire], they reproach their superiors. But to reproach one's superiors because one has failed to obtain [what one desires] is wrong. When one is the superior of the people and does not share their joys, that is also wrong. He who delights in what the people delight in—the people will also delight in what he delights in. He who sorrows over what the people sorrow over—the people will also sorrow over what he sorrows over. Delight that embraces all under Heaven, sorrow that embraces all under Heaven—and yet not become a true king, such a thing has never happened.

"In former times, Duke Jing of Qi asked Yanzi, saying, 'I wish to travel to Zhuanfu and Zhaowu, proceed south along the sea, and reach Langya. What must I do to make my tour comparable to those of the former kings?' Yanzi replied, 'What an excellent question! When the Son of Heaven visits the feudal lords, it is called a xunshou [inspection tour]. Xunshou means to inspect what is guarded. When the feudal lords attend upon the Son of Heaven, it is called a shuzhi [reporting of duties]. Shuzhi means to report on duties performed. There was nothing that was not concerned with affairs of state. In spring, he inspected the ploughing and supplemented those who lacked; in autumn, he inspected the harvesting and aided those who fell short. There was a saying of Xia: "If our king does not travel, how shall we find rest? If our king does not visit, how shall we receive aid? One tour, one visit—these set the standard for the feudal lords." But now it is not so: when the army marches, provisions are consumed; the hungry are not fed, the toiling find no rest; all glare and murmur their resentments, and the people turn to wickedness. They act contrary to Heaven's mandate and oppress the people; their drinking and feasting flow like water. They linger and wander and lose themselves, bringing sorrow upon the feudal lords. To follow the current downstream and forget to return is called liu [flowing]; to follow the current upstream and forget to return is called lian [connecting]; to pursue beasts without satiation is called huang [wild dissipation]; to delight in wine without satiation is called wang [ruin]. The former kings knew no such pleasure of lingering and wandering, no such conduct of wild dissipation and ruin. It depends entirely on what you, my lord, will do.' Duke Jing was pleased. He issued great proclamations in his state and lodged outside the capital. Then he began to open granaries and aid the deficient. He summoned the Grand Music Master and said, 'Compose for me a music of mutual delight between ruler and minister.' This was the Zhaozhao and Juezhang. Its poem says, 'What fault is there in restraining the ruler?' To restrain the ruler is to love the ruler."

5

King Xuan of Qi asked, saying, "People all tell me to destroy the Bright Hall. Shall I destroy it, or should I not?"

Mencius replied, "The Bright Hall is the hall of the true king. If Your Majesty wishes to practice kingly government, then do not destroy it."

The king said, "May I hear about kingly government?"

Mencius replied, "In former times, when King Wen governed Qi, the cultivators paid one-ninth [of the produce]; officials received hereditary salaries; passes and markets were inspected but not taxed; there were no prohibitions at the dams and weirs; punishment did not extend to wives and children. An old man without a wife is called a guan; an old woman without a husband is called a gua; an old person without children is called a du; a young child without a father is called a gu. These four are the destitute people of the world who have no one to turn to. When King Wen issued his government and bestowed his benevolence, he gave priority to these four. The Book of Poetry says, 'The rich may do well enough; pity these lonely and solitary ones.'"

The king said, "Excellent words!"

Mencius said, "If Your Majesty considers them excellent, then why not practice them?"

The king said, "I have a fault—I am fond of wealth."

Mencius replied, "In former times, Gong Liu was fond of wealth. The Book of Poetry says, 'He gathered and he stored, he packed provisions in bags and in sacks. He thought of bringing peace and glory to the people. Bows and arrows were displayed, shields and battle-axes raised—thus they set forth.' So those who stayed had stored granaries, and those who traveled had provisions packed—only then could they set forth. If Your Majesty is fond of wealth, and shares it with the people, what difficulty is there in becoming a true king?"

The king said, "I have a fault—I am fond of beauty."

Mencius replied, "In former times, Taiwang was fond of beauty and loved his consort. The Book of Poetry says, 'Gugong Danfu came riding his horse at dawn; along the western bank of the river, he came to the foot of Mount Qi; together with the lady Jiang, he came to choose a dwelling.' At that time, within there were no women pining for husbands, and outside there were no unmarried men. If Your Majesty is fond of beauty, and shares this with the people, what difficulty is there in becoming a true king?"

6

Mencius said to King Xuan of Qi, "Suppose Your Majesty's minister entrusted his wife and children to a friend and traveled to Chu. When he returned, he found his wife and children starving and freezing—what should be done with that friend?"

The king said, "Cast him off."

Mencius said, "Suppose the chief judge cannot manage his subordinates—what should be done with him?"

The king said, "Dismiss him."

Mencius said, "Suppose the realm within the four borders is not well governed—what should be done?"

The king looked to his left and right and spoke of other matters.

7

Mencius, seeing King Xuan of Qi, said, "When we speak of an 'old state,' we do not mean it has old trees—it has ministers whose service has continued through generations. Your Majesty has no trusted ministers. Those who were promoted yesterday—today you do not know where they have gone."

The king said, "How shall I recognize the incompetent and put them aside?"

Mencius said, "When a ruler promotes the worthy, it should be as if compelled to do so—causing the lowly to be placed above the noble, the distant above the close—should he not be careful? When those around him all say a man is worthy, that is not enough; when the grand officers all say he is worthy, that is not enough; when the people of the state all say he is worthy, then investigate; and if you find him worthy, then employ him. When those around him all say a man is unworthy, do not listen; when the grand officers all say he is unworthy, do not listen; when the people of the state all say he is unworthy, then investigate; and if you find him unworthy, then remove him. When those around him all say a man should be put to death, do not listen; when the grand officers all say he should be put to death, do not listen; when the people of the state all say he should be put to death, then investigate; and if you find he should be put to death, then put him to death. Thus it is said, 'The people of the state put him to death.' Only in this way can one be a father and mother to the people."

8

King Xuan of Qi asked, saying, "Tang banished Jie; King Wu attacked Zhou—did this happen?"

Mencius replied, "It is recorded in the traditions."

The king said, "Is it permissible for a minister to slay his lord?"

Mencius said, "He who injures benevolence is called a 'thief'; he who injures righteousness is called a 'ruffian.' A ruffian and a thief is called a 'solitary fellow.' I have heard of the punishment of the solitary fellow Zhou—I have not heard of the slaying of a lord."

9

Mencius, seeing King Xuan of Qi, said, "When building a great house, one must have the master carpenter seek out large timber. When the master carpenter obtains large timber, the king is pleased, thinking that he is capable of fulfilling his charge. If the carpenter hews it and makes it small, the king is angry, thinking that he is not capable of fulfilling his charge. A person studies something in youth and wishes to practice it when grown. But the king says, 'Put aside what you have learned and follow me'—what then? Suppose there were an uncut jade here, though worth twenty-four thousand taels—one would certainly have the jade worker carve it. But when it comes to governing the state, you say, 'Put aside what you have learned and follow me'—how is this different from teaching the jade worker to carve jade?"

10

The men of Qi attacked Yan and defeated them. King Xuan asked, saying, "Some tell me not to take possession of it, and some tell me to take it. A state of ten thousand chariots attacking another state of ten thousand chariots—to raise it in fifty days—this is beyond mere human effort. If I do not take it, surely there will be a calamity from Heaven. What if I do take it?"

Mencius replied, "If in taking it the people of Yan are pleased, then take it. Among the ancients who acted thus was King Wu. If in taking it the people of Yan are not pleased, then do not take it. Among the ancients who acted thus was King Wen. When a state of ten thousand chariots attacks another state of ten thousand chariots, and the people welcome your royal army with baskets of rice and pots of soup, what other motive could they have but to flee from water and fire? But if the water becomes deeper and the fire hotter, then they will turn away, that is all."

The men of Qi attacked Yan and took possession of it. The feudal lords were planning to come to Yan's rescue. King Xuan said, "Many of the feudal lords are planning an attack against me. How should I deal with them?"

Mencius replied, "I have heard of one who governed all under Heaven with seventy miles—that was Tang. I have never heard of one who governed a thousand miles yet stood in fear of others. The Book of Documents says: 'When Tang began his punitive campaigns, he started with Ge.' All under Heaven trusted him. When he campaigned to the east, the western tribes complained; when he campaigned to the south, the northern tribes complained, saying, 'Why does he leave us for last?' The people looked to him as, in a great drought, they look to the clouds and rainbow. Those who went to market continued going; those who tilled the fields went on tilling. He punished the rulers and comforted the people, like seasonal rain descending. The people were greatly pleased. The Book of Documents says, 'We waited for our sovereign; and when he came, we were revived.' Now Yan has oppressed its people, and Your Majesty went to punish them. The people thought you would deliver them from water and fire, and so they welcomed your royal army with baskets of rice and pots of soup. But if you kill their elder brothers and fathers, bind their sons and younger brothers, destroy their ancestral temples, and remove their sacred vessels, how can that be right? All under Heaven has long feared the power of Qi. Now you have doubled your territory yet fail to practice benevolent government—this is what stirs the armies of all the world to action. Let Your Majesty issue orders at once: turn back the old and young, stop the removal of the sacred vessels, consult with the people of Yan, set up a ruler for them, and then withdraw. There may yet be time to halt this."

Zou had a quarrel with Duke Mu of Lu. Duke Mu asked, saying, "Of my officers, thirty-three died, yet the people did not die for them. If I punish them, I cannot punish them all; if I do not punish them, I cannot bear to look at how they regarded the death of their superiors and did not come to their aid. What then should I do?"

Mencius replied, "In years of famine and dearth, the old and weak among your people were dumped in the ditches and gullies, while the strong scattered to the four quarters—several thousand of them. Yet your granaries were full and your treasuries were stocked, and none of your officers reported this to you—this is the superiors being negligent and cruel to those below. Master Zeng said, 'Beware! Beware! What comes from you will return to you.' Now the people have had their chance to return it. Do not blame them, Your Majesty. If you practice benevolent government, then the people will be close to their superiors and will die for their leaders."

Duke Wen of Teng asked, saying, "Teng is a small state, caught between Qi and Chu. Should I serve Qi? Or should I serve Chu?"

Mencius replied, "This is a matter beyond my capacity to advise. But if you insist, there is one course: dig your moats deep, build your walls strong, and defend them together with the people—if they are willing to die at their posts and do not abandon you, then something can be done."

Duke Wen of Teng asked, saying, "The men of Qi are going to fortify Xue. I am greatly alarmed. What should I do?"

Mencius replied, "In ancient times, Old Duke Danfu dwelt in Bin, and the Di people invaded him. He left and settled at the foot of Mount Qi. He did not choose to take this course; he had no alternative. If one does good, his descendants in later generations will surely have one who becomes a true king. The gentleman establishes a legacy and transmits a tradition so that it may be carried on. As for success—that is for Heaven. What can you do about Qi? Simply strive to do good, that is all."

Duke Wen of Teng asked, saying, "Teng is a small state. I have exhausted my efforts in serving the great states, yet I cannot escape their demands. What should I do?"

Mencius replied, "In ancient times, Old Duke Danfu dwelt in Bin, and the Di people invaded him. He served them with hides and silks, and could not escape them. He served them with dogs and horses, and could not escape them. He served them with pearls and jade, and could not escape them. Then he gathered his elders and told them, 'What the Di people want is my land. I have heard it said: a gentleman does not harm the people with that by which he nourishes them. My sons and my younger brothers, why should you fear having no ruler? I am going to leave.' So he departed from Bin, crossed Mount Liang, and built a settlement at the foot of Mount Qi. The people of Bin said, 'He is a man of benevolence; we must not lose him.' Those who followed him were like people returning to market. Others said, 'This is land held by our ancestors for generations; it is not for one man to decide. We will die at our posts and not leave.' Your Majesty must choose between these two courses."

Duke Ping of Lu was about to go out. His favorite, Zang Cang, asked permission to speak and said, "On other days when Your Lordship went out, you would surely direct the officers in charge of your destination. Now the carriage is already harnessed, and the officers do not know where you are going. May I ask?"

The Duke said, "I am going to see Mencius."

"Why does Your Lordship demean yourself by putting yourself ahead of a commoner? Is it because you consider him worthy? Ritual and righteousness proceed from the worthy. Yet Mencius's later funeral exceeded his earlier funeral. I would advise Your Lordship not to go see him."

The Duke said, "Very well."

Yuezheng Zijian came in to see the Duke and said, "Why does Your Lordship not go to see Meng Ke?"

"Someone told me, 'Mencius's later funeral exceeded his earlier funeral.' That is why I am not going to see him."

"What do you mean by 'exceeded'? Do you mean that the earlier one was conducted according to the rank of a scholar, and the later according to the rank of a grand officer—the earlier with three tripods and the later with five?"

"No, I mean the beauty of the inner and outer coffins, the shroud, and the grave clothes."

"That is not what I would call 'exceeded.' It was a matter of differing wealth."

Yuezheng Zijian went to see Mencius and said, "I spoke to the Duke, and he was coming to see you. But there is a favorite, Zang Cang, who dissuaded him, and so the Duke did not come after all."

"When something is done, there is what drives it forward; when something is stopped, there is what holds it back. Whether one goes forward or stops is not within human power. That I have not met with the Marquis of Lu—this is Heaven's doing. How could that son of the Zang family keep me from meeting him?"