Gongsun Chou II

Gongsun Chou II

1

Mencius said: "Favorable weather is less important than advantageous terrain, and advantageous terrain is less important than unity among the people. A city of three li with an outer wall of seven li may be surrounded and attacked yet not conquered. When one surrounds and attacks a city, one must surely have favorable weather on one's side, yet the city is not conquered—this shows that favorable weather is less important than advantageous terrain. It is not that the walls are not high, nor that the moats are not deep, nor that the arms and armor are not strong and sharp, nor that the grain and provisions are not plentiful, yet the defenders abandon and flee—this shows that advantageous terrain is less important than unity among the people. Therefore I say: To confine the people within a state, one does not rely on the boundaries of the borders; to secure a state, one does not rely on the strategic passes of mountains and rivers; to awe the world, one does not rely on the sharpness of weapons and arms. One who has the Way will have much support; one who lacks the Way will have little support. When support reaches its lowest point, even his own relatives will turn against him; when support reaches its highest point, the whole world will submit to him. With the submission of the whole world, one attacks those whose own relatives have turned against them. Thus the gentleman either does not fight, or if he does fight, he is sure to win."

2

Mencius was about to go to court to see the king. The king sent someone to say: "I had intended to come and visit you, but I have a cold and cannot withstand the wind. This morning I will hold court. I do not know whether you might allow me to have an audience with you."

Mencius replied: "Unfortunately I am ill and cannot attend court."

The next day he went out to offer condolences at the home of Master Dongguo. Gongsun Chou said: "Yesterday you excused yourself on grounds of illness; today you go to offer condolences. Perhaps this is not quite right?"

Mencius said: "Yesterday I was ill; today I have recovered. Why should I not offer condolences?"

The king sent someone to inquire about his illness, and a doctor came. Meng Zhongzi replied: "Yesterday there was a royal summons, but I had the worry of gathering firewood and could not attend court. Now my illness has slightly improved, and I hasten to go to court; I do not know whether I will be able to arrive." He then sent several people to intercept Mencius on the road and said: "Please by all means do not return home but go to court."

Having no choice, Mencius went to stay at the home of Jing Chou.

Master Jing said: "Within the family there is the relation of father and son; outside there is the relation of ruler and subject—these are the great moral relationships of mankind. Between father and son, kindness prevails; between ruler and subject, respect prevails. I have seen the king's respect for you, but I have not seen the way in which you show respect to the king."

Mencius said: "Ah! What is this you say? Among the people of Qi, no one speaks of benevolence and righteousness to the king. Is it that they think benevolence and righteousness are not good? In their hearts they say, 'This man is not worth speaking to about benevolence and righteousness'—there is no disrespect greater than this. I would not dare to present anything other than the way of Yao and Shun before the king, and so among the people of Qi, no one shows greater respect to the king than I do."

Master Jing said: "No, that is not what I meant. The Rites say: 'When the father summons, do not delay with a promise; when the ruler commands a summons, do not wait to harness the carriage.' You were certainly going to attend court, yet upon hearing the royal command you did not go after all. It seems that this is not quite in accord with the Rites."

Mencius said: "Do you refer to this? Zengzi said: 'The wealth of Jin and Chu cannot be matched. They have their wealth; I have my benevolence. They have their rank; I have my righteousness. Why should I feel myself lacking?' Would Zengzi have said something that was not right? There is, perhaps, a principle in this. There are three things held as preeminent in the world: rank, age, and virtue. At court, nothing is more preeminent than rank; in the village community, nothing is more preeminent than age; in assisting the world and leading the people, nothing is more preeminent than virtue. How can one who possesses one of these presume to slight the other two? Therefore, a ruler who is about to accomplish great things must have subjects whom he cannot summon. When he wishes to consult with them, he goes to him. He honors virtue and delights in the Way—if he is not like this, he is not sufficient to accomplish great things. Thus, with Tang and Yi Yin, Tang studied under him and then made him a minister, and so he became king without great labor; with Duke Huan and Guan Zhong, Duke Huan studied under him and then made him a minister, and so he became hegemon without great labor. Now, throughout the world, the lands are comparable and the virtues equal—none can claim superiority over another. This is for no other reason than that they prefer to employ those whom they can instruct, and do not prefer to employ those from whom they should receive instruction. With Tang and Yi Yin, and Duke Huan and Guan Zhong, the rulers did not dare to summon them. If even Guan Zhong could not be summoned, how much less one who would not act as Guan Zhong did!"

3

Chen Zhen asked: "Previously, when you were in Qi, the king presented you with a hundred yi of gold and you did not accept it. In Song, he presented you with seventy yi and you accepted it. In Xue, he presented you with fifty yi and you accepted it. If your refusal on the previous occasion was right, then your acceptance on these later occasions was wrong; if your acceptance on these later occasions was right, then your refusal on the previous occasion was wrong. You must, sir, stand on one side or the other of this."

Mencius said: "Both were right. When I was in Song, I was about to undertake a long journey. Travelers must be given a parting gift, and the message said, 'A parting gift is presented.' Why should I not accept it? When I was in Xue, I had concerns about my safety, and the message said, 'Having heard of your concerns, weapons are presented for your protection.' Why should I not accept it? As for Qi, there was no proper occasion. To present a gift without a proper occasion is to buy a man. How could a gentleman be bought with a gift?"

4

Mencasu went to Pinglu and said to its governor: "If one of your men-at-arms loses his position three times in a single day, would you dismiss him?"

The governor said: "I would not wait for three times."

"Then you yourself have lost your position many times," Mencasu said. "In years of famine and dearth, your people—the old and weak—are cast into the ditches and gullies, while the strong scatter to the four quarters—nearly a thousand of them."

The governor said: "This is not something Ju Xin has the power to remedy."

Mencasu said: "Now suppose there is a man who receives another's cattle and sheep and tends them as a herdsman. Must he then seek for them pasture and fodder? If he cannot find pasture and fodder, does he return them to their owner, or does he stand by and watch them die?"

The governor said: "Then this is Ju Xin's fault."

On another day, Mencasu had an audience with the king and said: "Among the governors of your cities, I know five. The only one who knows his own fault is Kong Ju Xin. Allow me to recount this to you."

The king said: "Then this is my fault."

5

Mencius said to Qi Wa: "Your resigning the post of magistrate of Lingqiu and requesting the post of commandant of justice seemed appropriate, as it would allow you to speak your mind. Now that several months have passed, is it still not possible to speak?"

Qi Wa remonstrated with the king but was not heeded, and so he resigned his office and left.

The people of Qi said: "What he did for Qi Wa was good indeed, but what he did for himself—we do not know."

Gongduzi reported this to Mencius.

Mencius said: "I have heard: One who has the duty of office and fails to fulfill his responsibilities should resign; one who has the duty of giving counsel and fails to have his counsel heeded should resign. I have no duty of office and no duty of giving counsel—whether I advance or retreat, do I not have ample freedom and to spare?"

6

Mencius was serving as a minister in Qi. He went to offer condolences in Teng, and the king sent the governor of Gai, Wang Huan, to accompany him as assistant envoy. Wang Huan saw him morning and evening, but on the road between Qi and Teng, Mencasu never once spoke with him about the business of the mission.

Gongsun Chou said: "The position of minister in Qi is not a small one, and the road between Qi and Teng is not a short one. Yet on the return journey you never once spoke with him about the business of the mission. Why is that?"

7

Mencius traveled from Qi to bury his mother in Lu. Upon returning to Qi, he stopped at Ying. Chong Yu said, "Previously, I failed to realize my own incompetence and was entrusted by you with overseeing the coffin-making. When the work was urgent, I did not dare to ask questions. Now I venture to raise a matter: the wood seems too fine."

Mencius said, "In ancient times, there were no fixed rules for coffins and outer coffins. In middle antiquity, the coffin was seven inches thick, and the outer coffin matched this. This applied from the Son of Heaven down to the common people. It was not merely for outward beauty—only then could the heart's full expression be achieved. Without the proper materials, one could not feel at peace; without sufficient means, one could not feel at peace. To have both the materials and the means was required. The ancients all followed this practice—why should I alone act otherwise? Moreover, to prevent the earth from touching the deceased's skin, does this not bring satisfaction to the heart? I have heard that a gentleman would never stint on account of the world when it comes to his parents."

8

Shen Tong asked Mencius privately, "May Yan be attacked?"

Mencius said, "Yes. Zikuai had no right to give Yan to another, and Zhi had no right to receive Yan from Zikuai. Suppose there were a scholar here whom you favored, and without informing the king you privately bestowed upon him your own salary and rank—and suppose that scholar, without any royal command, also privately accepted them from you—would that be permissible? How is this case any different?"

The people of Qi attacked Yan. Someone asked, "Did you encourage Qi to attack Yan?"

Mencius said, "No. Shen Tong asked, 'May Yan be attacked?' I answered, 'Yes,' and he proceeded to attack. Had he asked, 'Who may attack Yan?' I would have answered, 'Only a Heaven-appointed minister may attack Yan.' Suppose someone killed a person and another asked, 'May this man be executed?' I would answer, 'Yes.' Had they asked, 'Who may execute him?' I would answer, 'Only a chief magistrate may execute him.' Now, for Qi to attack Yan with the same flaws as Yan—how could I have encouraged that?"

9

The people of Yan rebelled. King Xuan said, "I am deeply ashamed before Mencius."

Chen Jia said, "Let Your Majesty not worry. Does Your Majesty consider himself as wise and benevolent as the Duke of Zhou?"

The King said, "What! What kind of talk is this?"

Chen Jia said, "The Duke of Zhou sent Guan Shu to oversee Yin, and Guan Shu rebelled with Yin. If he knew and still sent him, that was unbenevolent; if he did not know and sent him, that was unwise. Even the Duke of Zhou did not fully achieve benevolence and wisdom—how much less so Your Majesty? Allow me to go and explain this to Mencius."

Chen Jia went to see Mencius and asked, "What kind of man was the Duke of Zhou?"

Mencius said, "He was an ancient sage."

"Did he send Guan Shu to oversee Yin, and did Guan Shu rebel with Yin?"

"Yes."

"Did the Duke of Zhou know he would rebel and still send him?"

"No, he did not know."

"Then even a sage can have faults?"

Mencius said, "The Duke of Zhou was the younger brother; Guan Shu was the elder brother. Was the Duke of Zhou's error not understandable? Moreover, when the gentlemen of antiquity committed a fault, they corrected it. When the gentlemen of today commit a fault, they persist in it. The faults of the ancient gentlemen were like eclipses of the sun and moon—all the people saw them. When they made amends, all the people looked up to them. As for the gentlemen of today, do they not merely persist in their faults? They go on to make excuses for them."

10

Mencius resigned his office and prepared to leave for home.

The King went to see him and said, "In the past I wished to meet you but could not; then I had the joy of serving alongside you at court. Now you abandon me and return home. I do not know whether it will be possible to continue this and meet you again."

Mencius replied, "I would not presume to request it, but it is indeed my sincere wish."

On another day, the King said to Shi Zi, "I wish to establish Mencius with a residence in the capital, support his disciples with ten thousand zhong of grain, and have all the officers and people look up to him as a model. Why do you not speak to him on my behalf?"

Shi Zi conveyed this message through Chen Zi, and Chen Zi reported Shi Zi's words to Mencius.

Mencius said "I see. But how does Shi Zi know this would not do? If I desired wealth, would I have refused a stipend of a hundred thousand and accepted ten thousand—would that be desiring wealth? Ji Sun said, 'How strange is Zishu Yi! When he himself held office and was not employed, that should have been the end of it. Yet he had his sons and younger brothers appointed as ministers. Who does not desire wealth and honor? But he alone sought a private monopoly within wealth and honor.' In ancient times, the market worked by exchanging what one had for what one lacked, and officials merely managed it. Then there appeared a low fellow who sought out a vantage point, climbed it, and looked left and right to capture all the market's profits. Everyone thought him base, and so they levied taxes on him. The taxation of merchants began with this low fellow."

11

Mencius, leaving Qi, stayed overnight at Zhou. Someone who wished to detain him on the King's behalf came and sat down to speak. Mencius did not respond, but leaned on his armrest and lay down.

The visitor was displeased and said, "I prepared myself with a day's fasting before daring to speak, yet you lie down and will not listen. I beg leave never to see you again."

Mencius said "Sit down. Let me speak plainly to you. In the past, if Duke Mu of Lu did not keep someone by the side of Zisi, he could not keep Zisi settled. If Xie Liu and Shen Xiang did not have someone by the side of Duke Mu, they could not keep themselves secure. You, sir, make plans for an elder, but you do not go so far as Duke Mu did for Zisi. Is it you who cuts off the elder, or is it the elder who cuts you off?"

12

Mencius left Qi. Yin Shi said to others, "If he did not know that the King could not become a Tang or a Wu, then he lacked understanding. If he knew it was impossible yet still came, he was seeking favor. He traveled a thousand li to see the King, failed to find opportunity, and departed—yet he stayed three nights before leaving Zhou. What lingering hesitation! I am displeased by this."

Gao Zi reported this to Mencius.

Mencius said, "How could Yin Shi understand me? I traveled a thousand li to see the King—that was what I desired. I failed to find opportunity and left—was that what I desired? I had no choice. Even after staying three nights before leaving Zhou, in my heart I still felt it was too slow. Perhaps the King might change! If he were to change, he would certainly recall me. But when I left Zhou, the King did not send after me—only then did I firmly resolve to go home. Even so, how could I abandon the King? The King is capable of doing good. If the King were to employ me, would not only the people of Qi be at peace? The people of all under Heaven would be at peace. Perhaps the King might change! I looked for it daily! Am I one of those petty men who, when his counsel is rejected by his lord, flies into a rage, shows his resentment on his face, and travels the whole day's journey before stopping to rest?"

When Yin Shi heard this, he said, "I am truly a petty man."

13

Mencius left Qi, and on the road Chong Yu asked, saying, "It appears that you, Master, are not quite at ease in your mind. But I have heard you say before that a gentleman does not murmur against Heaven, nor blame others."

Mencius replied, "That was one time, and this is another. It is the way that every five hundred years a true king should arise, and in the interval there should appear men of great distinction. From the founding of the Zhou dynasty, more than seven hundred years have now passed. The number of years considered as a period is more than enough, and if we examine the times, the conditions are ripe for such a rise. It would seem that Heaven does not yet wish to bring peace to the world. If it wished to bring peace to the world, who is there in the present age besides me? Why should I be discomfited?"

14

Mencius left Qi and resided in Xiu. Gongsun Chou asked, saying, "Is it the way of the ancients to take office and yet not to receive a salary?"

Mencius replied, "No. When I had my interview with the king at Chong, I withdrew with the intention of leaving, and I did not wish to change that intention, so I did not receive the salary. Soon after, there was a military expedition, and I could not ask for permission to leave. My remaining long in Qi was not my purpose."