Li Lou II

Li Lou II

1

Mencius said: "Shun was born in Zhufeng, moved to Fuxia, and died at Mingtiao; he was a man of the Eastern Yi. King Wen was born in Qi Zhou and died at Bi Ying; he was a man of the Western Yi. The distance between their lands was over a thousand li; the time between them was over a thousand years. Yet when each attained his purpose and carried out his governance in the Central States, their actions matched like the joining of two halves of a tally. The earlier sage and the later sage—their principles were one and the same."

2

Zichan governed Zheng and used his own carriage to ferry people across the Zhen and Wei rivers. Mencius said: "He showed kindness but did not understand governance. By the eleventh month footbridges should be completed; by the twelfth month carriage bridges should be completed—then the people would not suffer from crossing. When a gentleman sets his governance in order, it is acceptable for him to clear the road as he passes; how can he ferry everyone one by one? Therefore, those who govern and seek to please each person will find even the days insufficient."

3

Mencius told King Xuan of Qi: "If a ruler regards his ministers as his hands and feet, the ministers will regard the ruler as their heart and core. If a ruler regards his ministers as his dogs and horses, the ministers will regard the ruler as any ordinary person. If a ruler regards his ministers as dirt and weeds, the ministers will regard the ruler as a bandit or an enemy."

The king said: "According to ritual, one wears mourning for a former ruler. What must be done for one to be entitled to such mourning?"

Mencius said: "Remonstrance is heeded, advice is followed, and benefits flow down to the people. If a minister leaves for some reason, the ruler sends someone to guide him out of the state and arranges matters in advance in the place he is going. If he has been gone for three years without returning, only then does the ruler take back his land and dwelling. These are called the three acts of propriety. Under such conditions, one wears mourning for him. But today, when ministers serve, remonstrance is not heeded, advice is not followed, and benefits do not flow down to the people. If they leave for some reason, the ruler seizes and binds them and makes life as difficult as possible in the place they go. On the very day they leave, he takes back their land and dwelling. This is what is meant by treating them as bandits or enemies. For a bandit or enemy, what mourning is there to wear?"

4

Mencius said: "If a scholar is put to death without fault, the great officers may leave. If a commoner is slain without fault, the scholars may move away."

5

Mencius said: "When the ruler is benevolent, none will fail to be benevolent. When the ruler is righteous, none will fail to be righteous."

6

Mencius said: "What is not truly ritual as ritual, what is not truly righteousness as righteousness—the great man will not do."

7

Mencius said: "The well-cultivated nurture the uncultivated; the talented nurture the untalented—thus people delight in having worthy fathers and elder brothers. If the well-cultivated cast aside the uncultivated, and the talented cast aside the untalented, then the distance between the worthy and the unworthy would be no more than the width of an inch."

8

Mencius said: "There are things a man will not do, and only then can there be things he is able to do."

9

Mencius said: "When one speaks ill of another, and trouble comes of it afterward, how is one to deal with it?"

10

Mencius said: "Confucius was one who did nothing to excess."

11

Mencius said: "The great man—his words need not be trustworthy, his actions need not be resolute; he looks only to what is right."

12

Mencius said: "The great man is one who has not lost the heart of a newborn child."

13

Mencius said: "Caring for the living is not sufficient for great matters; only seeing the dead off properly can be counted as a great matter."

14

Mencius said: "The gentleman deepens himself in the Way, desiring to attain it for himself. Having attained it for himself, he dwells in it with ease. Dwelling in it with ease, he draws from it deeply. Drawing from it deeply, he finds its source wherever he turns. Thus the gentleman desires to attain it for himself."

15

Mencius said: "Study broadly and explain in detail, so as to return to the essential point."

16

Mencius said: "To try to subdue others through goodness—no one has ever succeeded in subduing others this way. To nurture others through goodness—only then can one subdue the All-under-Heaven. That the All-under-Heaven should be subdued without the hearts being sincerely won has never happened."

17

Mencius said: "Words without substance are inauspicious. The reality of inauspiciousness—it is the concealing of the worthy that bears the blame for it."

18

Xu Zi said: "Confucius praised water again and again, saying: 'Water! Water!' What did he find in water?"

Mencius said: "A bubbling spring flows ceaselessly day and night. It fills the hollows first, then onward it goes, pouring into the four seas. A source like this is what he took as his model. If it has no source, the heavy rains of the seventh and eighth months fill all the ditches and channels, yet they can dry up before you can stand and wait. Therefore, when reputation exceeds reality, the gentleman is ashamed of it."

19

Mencius said: "What distinguishes human beings from beasts is very slight. The common people cast it away; the gentleman preserves it. Shun had a clear understanding of the categories of things and discerned the principles of human relations. He acted from benevolence and righteousness; he did not merely perform benevolent and righteous acts."

20

Mencius said: "Yu loathed fine speech but delighted in good counsel. Tang held to the Mean and appointed the worthy without rigid formulas. King Wen looked upon the people as if they were wounded and gazed upon the Way as though he had not yet seen it. King Wu did not neglect what was near and did not forget what was far. The Duke of Zhou sought to combine the ways of the three kings to carry out the four enterprises. Where there was something that did not fit, he pondered it by day and continued by night. When at last he found the answer, he sat and waited for the dawn so he could put it into practice."

21

Mencius said: "When the traces of the true kings came to an end, the Odes ceased to be composed. When the Odes ceased to be composed, then the Spring and Autumn Annals were written. The Sheng of Jin, the Taowu of Chu, and the Spring and Autumn Annals of Lu—these were all one in kind. Their content concerned Duke Huan of Qi and Duke Wen of Jin; their style was that of the historians. Confucius said: 'As for their moral principles, I have taken them upon myself.'"

22

Mencius said: "The influence of a gentleman is cut off after five generations; the influence of a lesser person is cut off after five generations. I was not able to be a personal disciple of Confucius; I learned from others in a private capacity."

23

Mencius said: "Where one may take it or may refrain from taking it—taking it injures integrity. Where one may give it or may refrain from giving it—giving it injures kindness. Where one may die or may refrain from dying—dying injures courage."

24

Feng Meng studied archery from Yi, mastered all of Yi's skill, and thought that in the whole world only Yi surpassed him—so he killed Yi. Mencius said: "In this, Yi too was at fault."

Gongming Yi said: "Surely he was without fault?"

Someone said, "Is that all you have to say? How could he be without fault?"

"The people of Zheng sent Zizhuo Ruzi to invade Wei, and Wei sent Yugong Zhisi to pursue him. Zizhuo Ruzi said, 'Today my illness has flared up; I cannot hold a bow. I am a dead man!' He asked his driver, 'Who is pursuing me?' His driver said, 'Yugong Zhisi.' He said, 'I shall live.' His driver said, 'Yugong Zhisi is the finest archer in Wei. You, Master, say "I shall live." What do you mean?' He said, 'Yugong Zhisi learned archery from Yinggong Zhita, and Yinggong Zhita learned archery from me. Yinggong Zhita is an upright man; the friends he chooses are certain to be upright as well.' When Yugong Zhisi arrived, he said, 'Master, why are you not holding your bow?' He said, 'Today my illness has flared up; I cannot hold a bow.' He said, 'I, a humble man, learned archery from Yinggong Zhita, and Yinggong Zhita learned archery from you, Master. I cannot bear to turn against the Way you taught me and bring harm to you. Nevertheless, today's business is my lord's business; I dare not neglect it.' He drew his arrows, knocked them against the wheel of the carriage to remove the arrowheads, and fired four arrows before turning back."

Mencius said: "If Xizi were to be covered with filth, people would hold their noses as they passed her. But even an ugly man, if he fasted and purified himself and bathed, could offer sacrifice to the Lord on High."

Mencius said: "When people in the world speak of human nature, they simply refer to its original constitution. And this original constitution is rooted in what is natural and effortless. What I dislike in clever people is that they force things. If the clever were like Yu when he guided the waters, then I would have no dislike for cleverness. Yu guided the waters by following what was effortless. If the clever also followed what was effortless, then their cleverness would be truly great. Heaven is high, and the stars are distant; but if one seeks to understand their principles, one can predict the solstices of a thousand years hence while sitting in one's place."

Gongxingzi had lost a son. You Shi went to offer his condolences. Upon entering the hall, some people came forward to speak with You Shi, while others left their own places to speak with him. Mencius did not speak with You Shi. You Shi was displeased and said, 'All the gentlemen speak with Huan, yet Mencius alone will not speak with Huan. This is treating Huan with contempt.' When Mencius heard this, he said: 'According to the rites, in the court one does not step out of one's place to address another, nor does one ascend another's step to exchange greetings. I wished to follow the rites, yet Ziao thinks I am treating him with contempt. Is that not strange?'

Mencius said: "What distinguishes the gentleman from others lies in what he preserves in his heart. The gentleman preserves benevolence in his heart and preserves the rites in his heart. A benevolent man loves others; a man of ritual propriety respects others. One who loves others is constantly loved by others; one who respects others is constantly respected by others. Suppose there is a man who treats me with arrogance and unreason. The gentleman will certainly turn back upon himself: 'I must be lacking in benevolance, I must be lacking in ritual propriety. How else could this have come about?' If upon reflection he finds himself benevolent and ritually proper, yet the other's arrogance and unreason persist, the gentleman will again turn back upon himself: 'I must be lacking in wholehearted devotion.' If upon reflection he finds himself wholeheartedly devoted, yet the other's arrogance and unreason still persist, the gentleman will say, 'This is simply a reckless man. What difference is there between such a person and a beast? And what difficulty is there in dealing with a beast?' Thus the gentleman has a lifelong anxiety, but no sudden calamity. As for what he anxieties about, it is this: Shun was a man, and I too am a man. Shun set a standard for the world that could be handed down to later generations, yet I have not managed to rise above being a mere country fellow. This is cause for anxiety. How should I address this anxiety? I should simply be like Shun. As for what the gentleman should fear—there is nothing. Nothing is done that is not benevolent, nothing is undertaken that is not in accord with ritual. Even if a sudden calamity were to come, the gentleman would not regard it as a calamity."

Yu and Ji lived in an age of peace, yet they passed their own gates three times without entering, and Confucius praised them. Yan Hui lived in an age of disorder; he dwelt in a humble alley, with a single basket of rice and a single gourd of water to drink. Others could not have endured such hardship, yet Yan Hui did not alter his joy, and Confucius praised him. Mencius said: "Yu, Ji, and Yan Hui shared the same Way. Yu thought that if anyone in the world was drowning, it was as if he himself had drowned them; Ji thought that if anyone in the world was starving, it was as if he himself had starved them. That is why they were so urgent. If Yu, Ji, and Yan Hui had exchanged places, each would have done the same. Suppose there were people fighting in one's own household—one should go to the rescue, even if one had to let one's hair hang loose and pull one's cap-strings tight to do so. But if the people fighting were one's neighbors in the village, to go rushing off with one's hair hanging loose and cap-strings pulled tight would be foolish. One could simply shut the door."

Gongduzi said: "Kuang Zhang is known throughout the state as unfilial. Yet you, Master, associate with him and treat him with courtesy. May I ask why?"

Mengzi said: "There are five things commonly called unfilial: to be indolent in the use of one's four limbs and not provide for the needs of one's parents—this is the first form of unfiliality; to be fond of chess and drinking and not provide for the needs of one's parents—this is the second; to be fond of goods and wealth and to favor one's wife and children over one's parents—this is the third; to indulge the desires of the eyes and ears and bring disgrace upon one's parents—this is the fourth; to be fond of brawling and fighting and thereby endanger one's parents—this is the fifth. Does Zhangzi have even one of these? Now, Zhangzi's trouble arose from his father and son exhorting each other to do good but failing to remain on good terms. To exhort each other to do good is the way of friends. For a father and son to exhort each other to do good—this is the greatest violation of natural affection. Now, did Zhangzi not wish to have the bonds of husband, wife, son, and mother? But because he had incurred his father's displeasure, he was unable to be near him. He sent away his wife and kept his sons at a distance, and for the rest of his life he did not provide for them. In his heart he believed that if he did not act in this way, his fault would be an even graver one. This is the whole story of Zhangzi."

Zengzi was residing in Wucheng when raiders from Yue came. Someone said, "The raiders are coming—would it not be best to leave?" Zengzi said, "Do not let anyone lodge in my house, lest they damage the trees and timber." When the raiders withdrew, he said, "Repair my walls and roof—I shall return." After the raiders had withdrawn, Zengzi returned. His followers said, "The people treated you with such loyalty and respect. When the raiders came, you were the first to leave, setting an example for the people; when they withdrew, you returned. This seems hardly right." Shen Youxing said, "This is something you cannot understand. In the past, when Shen You was menaced by a man carrying fodder, the seventy disciples who followed our Master were not involved."

Zisi was residing in Wei when raiders from Qi came. Someone said, "The raiders are coming—would it not be best to leave?" Zisi said, "If Ji were to leave, who would remain to defend the ruler?"

Mengzi said: "Zengzi and Zisi shared the same Way. Zengzi was a teacher—he stood in the position of a father or elder brother. Zisi was a minister—he was in a humble position. If Zengzi and Zisi had exchanged places, each would have done the same."

Chuzi said, "The king sent someone to observe you. Do you truly have any way in which you differ from other men?"

Mengzi said, "In what way do I differ from other men? Even Yao and Shun were the same as other men."

33

There was a man of Qi who had a wife and a concubine and lived together with him. When the husband went out, he always returned having drunk his fill of wine and meat. His wife asked those with whom he ate and drank, and they were all men of wealth and rank. His wife told his concubine, "When our husband goes out, he always returns having drunk his fill of wine and meat. When I ask those with whom he eats and drinks, they are all men of wealth and rank. Yet no person of distinction has ever come to our house. I will follow and observe where our husband goes." She got up early and stealthily followed wherever her husband went. Throughout the whole city, there was no one who stopped to talk with him. At last he went to the eastern suburbs, to the burial grounds among the graves, and begged what remained of the sacrificial offerings. Not enough there, he looked around and went to another—this was the way he satisfied his fill. His wife returned home and told the concubine, "Our husband is the one on whom we looked up to and depended for the whole of our lives. And now he is like this!" Together with his concubine, they reviled their husband and wept together in the courtyard. Meanwhile the husband knew nothing of it, coming in from outside, swaggering and putting on airs before his wife and concubine. From the perspective of the noble person, then, among the ways in which men seek wealth, rank, and success, how few are those whose wives and concubines are not ashamed and do not weep together!