Wan Zhang I

Wan Zhang I

1

Wan Zhang asked, saying, "When Shun went to the fields, he cried out and wept to the heavens. Why did he cry out and weep?"

Mencius said, "He was full of resentment and longing."

Wan Zhang said, "When parents love one, one rejoices and does not forget it; when parents dislike one, one labors and does not resent it. Then did Shun resent?"

Mencius said, "Chang Xi asked Gongming Gao, saying, 'As to Shun going to the fields, I have already received your instruction. But as to his crying out and weeping to the heavens and to his parents, I do not understand it.' Gongming Gao said, 'This is not something you can understand.' Now Gongming Gao supposed that the heart of a filial son could not be so careless as to disregard this. 'I exert all my strength in plowing and tilling, and simply discharge my duty as a son. If my parents do not love me, what is it to me?' The Emperor sent his nine sons and two daughters, with the officers, cattle, sheep, granaries, and storehouses all provided, to serve Shun while he was among the fields. Many of the scholars of the world resorted to him. The Emperor was about to transfer the whole kingdom to him. But because he was not in accord with his parents, he felt like a poor man who had nowhere to go. The scholars of the world were pleased with him—this is what all men desire—but it was not enough to relieve his sorrow. Beauty is what all men desire, and he married the Emperor's two daughters, but it was not enough to relieve his sorrow. Riches are what all men desire, and he possessed all under heaven, but it was not enough to relieve his sorrow. Honor is what all men desire, and he was honored as the Son of Heaven, but it was not enough to relieve his sorrow. The pleasure of being loved by others, beauty, riches, and honor—none of these was enough to relieve his sorrow. Only being in accord with his parents could relieve his sorrow. When a person is young, he longs for his parents. When he knows beauty, he longs for young and beautiful women. When he has a wife and children, he longs for his wife and children. When he holds office, he longs for his ruler. If he fails to obtain his ruler's favor, he is consumed with anxiety. The great filial piety of a person who longs for his parents all his life—at the age of fifty, such a one I have seen in the case of Great Shun."

2

Wan Zhang asked, saying, "It is said in the Book of Poetry, 'How does one take a wife? He must inform his parents.' If we are to believe this saying, no one was more exemplary than Shun. Why then did Shun marry without informing his parents?"

Mencius said, "If he had informed them, he would not have been able to marry. For the dwelling together of man and woman is the greatest of human relationships. If he had informed them, he would have been prevented from fulfilling this greatest of human relationships and would have resented his parents. Therefore he did not inform them."

Wan Zhang said, "As to Shun's marrying without informing his parents, I have already received your instruction. But why did the Emperor give his daughters to Shun in marriage without informing his parents?"

Mencius said, "The Emperor also knew that if he informed them, he would not be able to give his daughters in marriage to him."

Wan Zhang said, "Shun's parents ordered him to repair the granary. They removed the ladder, and Gu Sou set fire to the granary. They ordered him to dig a well. He came out, and they covered up the opening. Xiang said, 'The plan to cover the granary and conceal the well is all my achievement. Let the cattle and sheep go to our parents, the granaries and storehouses to our parents. The shield and spear are mine, the lute is mine, the bow is mine. Let the two sisters-in-law manage my bed.' Xiang then entered Shun's house, and Shun was playing the lute on his bed. Xiang said, 'I was thinking of you so anxiously!' and looked abashed. Shun said, 'These are my officers and people—you should attend to the government of them for me.' Did Shun not know that Xiang was going to kill him?"

Mencius said, "How could he not know it? When Xiang was troubled, he was troubled; when Xiang was pleased, he was pleased."

Wan Zhang said, "Then was Shun merely feigning his pleasure?"

Mencius said, "No. Once someone presented a live fish to Zichan of Zheng. Zichan ordered the pond-keeper to put it in the pond. The pond-keeper cooked it and reported back, saying, 'When I first released it, it looked constrained; after a little while, it seemed at ease; then it swam away and disappeared.' Zichan said, 'It has found its proper place! It has found its proper place!' When the pond-keeper came out, he said, 'Who says Zichan is wise? I have already cooked and eaten it, and he says, "It has found its proper place! It has found its proper place!"' Thus a gentleman may be deceived by what is reasonable, but it is difficult to ensnare him by what is unreasonable. Xiang came in the manner of one who loved his elder brother. Therefore Shun sincerely trusted him and was pleased. How could it have been feigned?"

3

Wan Zhang asked, saying, "Xiang made it his daily business to kill Shun. When Shun was established as the Son of Heaven, he banished him. Why was this?"

Mencius said, "He enfeoffed him. Some say he banished him."

Wan Zhang said, "Shun banished Gonggong to Youzhou, sent Huan Dou to Chongshan, slew the Sanmiao at Sanwei, and punished Gun at Yushan. By these four punishments, the whole world submitted. These were punishments inflicted on the unbenevolent. Xiang was extremely unbenevolent, yet he was enfeoffed at Youbi. What crime had the people of Youbi committed? Do truly benevolent men act thus—punishing others but enfeoffing their own brothers?"

Mencius said, "A benevolent man, in relation to his brother, does not harbor anger against him, nor store up resentment toward him—he simply loves and cherishes him. To love him is to wish him to be honored; to cherish him is to wish him to be wealthy. Enfeoffing him at Youbi was to make him wealthy and honored. If he himself were the Son of Heaven and his brother were a common man, could that be called loving and cherishing him?"

Wan Zhang said, "May I ask what is meant by 'some say he banished him'?"

Mencius said, "Xiang was not allowed to have any authority in his state. The Son of Heaven appointed officers to administer the government of his state and to receive its tribute and taxes. Therefore it was called 'banishment.' How could he have been allowed to oppress the people of that state? Still, Shun wished constantly to see him, so Xiang came in an unsteady stream. 'He did not wait for tribute, but received the government of Youbi'—this is what is meant."

4

Xianqiumeng asked, saying, "It is said, 'A man of great virtue cannot be treated as a subject by his ruler, nor as a son by his father.' Shun faced south and stood, and Yao led the feudal lords to face north and pay court to him. Gu Sou also faced north and paid court to him. When Shun saw Gu Sou, his countenance showed distress. Confucius said, 'At this time, the world was in peril! How precarious it was!' I do not know whether this saying is really so."

Mencius said, "No, this is not the speech of a gentleman. It is the talk of the rustics of eastern Qi. When Yao was old, Shun acted as regent. The Canon of Yao says, 'After twenty-eight years, Fang Xun passed away. The people mourned as for their parents for three years. For three years throughout the four seas, all music was silenced.' Confucius said, 'There are not two suns in the sky; there are not two kings over the people.' If Shun had already become the Son of Heaven, and had then led the feudal lords of the world in mourning for Yao for three years, there would have been two Sons of Heaven."

Xianqiumeng said, "That Shun did not treat Yao as a subject, I have already received your instruction. But it is said in the Book of Poetry, 'Under the whole heaven, there is no land that is not the king's land; within the boundaries of the land, there are no people who are not the king's subjects.' Since Shun was the Son of Heaven, may I ask how Gu Sou was not his subject?"

[Someone] said, "This poem is not about what you say it is. It is about toiling in the king's service and being unable to nourish one's parents. It says, 'None of these are not the king's affairs, yet I alone labor with distinction.'" Therefore, those who expound poetry should not let the words damage the phrases, nor let the phrases damage the intent. By using one's own understanding to anticipate the intent, one grasps it. If one merely [looks at] the words, [one misses the point]. The poem "Clouds of Han" says, "The remnant people of Zhou, not a single one left." If one takes this statement at face value, it would mean Zhou had no surviving people left. The highest attainment of a filial son is nothing greater than honoring his parents. The highest attainment of honoring parents is nothing greater than nourishing them with the whole world. To be the father of the Son of Heaven is the utmost in honor. To be nourished with the whole world is the utmost in nourishment. The poem says, "Forever pondering filial thoughts, such filial thoughts are a model." This is what it means. The Book of Documents says, "Reverently he came to appear before Gu Sou, solemn and awestruck, and Gu Sou also truly yielded." Does this mean that a father cannot be treated as a son?

5

Wan Zhang said, "Yao gave the world to Shun. Was this so?"

Mencius said, "No. The Son of Heaven cannot give the world to another."

"Then did Shun come to possess the world—who gave it to him?"

"Heaven gave it to him."

"Heaven gave it to him—did Heaven give him explicit instructions?"

"No. Heaven does not speak. It shows its will through conduct and affairs."

"What do you mean, 'shows its will through conduct and affairs'?"

"The Son of Heaven can recommend someone to Heaven, but he cannot make Heaven give that person the world. A feudal lord can recommend someone to the Son of Heaven, but he cannot make the Son of Heaven give that person a fief. A grand officer can recommend someone to a feudal lord, but he cannot make the feudal lord give that person an office. In former times, Yao recommended Shun to Heaven and Heaven accepted him; he presented him to the people and the people accepted him. Therefore I say, Heaven does not speak; it shows its will through conduct and affairs."

"May I ask about recommending him to Heaven and Heaven accepting him, presenting him to the people and the people accepting him—how did this happen?"

"He had him preside over the sacrifices and the hundred spirits accepted them—this was Heaven accepting him. He had him preside over affairs and affairs were well ordered, and the people were at peace—this was the people accepting him. Heaven gave it to him, and the people gave it to him. Therefore I say, the Son of Heaven cannot give the world to another. Shun assisted Yao for twenty-eight years—this was not something a person could accomplish; it was Heaven. When Yao died and the three-year mourning was complete, Shun withdrew from Yao's son to the south of the South River. The feudal lords of the world who came to court did not go to Yao's son but went to Shun; those who had lawsuits did not go to Yao's son but went to Shun; those who sang praises did not sing of Yao's son but sang of Shun. Therefore it is called 'Heaven.' After this he went to the capital and ascended the throne of the Son of Heaven. Had he dwelt in Yao's palace and compelled Yao's son [to yield], that would have been 'usurpation,' not 'Heaven's giving.' The Great Declaration says, 'Heaven sees as my people see; Heaven hears as my people hear.' This is what it means."

6

Wan Zhang said, "There is a saying: 'By the time of Yu, virtue declined, for he did not transmit [the throne] to the worthy but to his son.' Was this so?"

Mencius said: "No, it is not so. If Heaven wished to give it to the worthy, it gave it to the worthy. If Heaven wished to give it to the son, it gave it to the son. In former times, Shun recommended Yu to Heaven for seventeen years. When Shun died and the three-year mourning was complete, Yu withdrew from Shun's son to Yangcheng. The people of the world followed him, just as after Yao's death they had not followed Yao's son but followed Shun. Yu recommended Yi to Heaven for seven years. When Yu died and the three-year mourning was complete, Yi withdrew from Yu's son to the north of Mount Ji. Those who came to court and those with lawsuits did not go to Yi but went to Qi, saying, 'He is our lord's son.' Those who sang praises did not sing of Yi but sang of Qi, saying, 'He is our lord's son.' Dan Zhu was unworthy, and Shun's son was also unworthy. Shun's assisting Yao and Yu's assisting Shun spanned many years, and they bestowed their bounty upon the people for a long time. Qi was worthy and was able to respectfully carry on and inherit Yu's Way. Yi's assisting Yu spanned few years, and he had not bestowed his bounty upon the people for long. Shun, Yu, and Yi were separated by long periods; whether their sons were worthy or unworthy was all Heaven's doing—it was not something a person could accomplish. What is done without anyone doing it is Heaven. What arrives without anyone bringing it is fate. For a commoner to come to possess the world, his virtue must be like that of Shun or Yu, and he must also be recommended by the Son of Heaven. Therefore Zhongni did not come to possess the world. For one who inherits the throne and comes to possess the world, if Heaven casts him down, he must be like Jie or Zhou. Therefore Yi, Yi Yin, and the Duke of Zhou did not come to possess the world. Yi Yin assisted Tang to rule as king over the world. When Tang died, Tai Ding had not yet been established; Wai Bing reigned for two years, Zhong Ren for four years. Tai Jia overturned Tang's established laws, and Yi Yin exiled him to Tong for three years. Tai Jia repented, blamed and reproached himself, and dwelt in Tong practicing benevolence and righteousness. For three years he heeded Yi Yin's instruction of him, and then returned to Bo. That the Duke of Zhou did not come to possess the world is like Yi's relation to the Xia and Yi Yin's relation to the Yin. Confucius said, 'The abdication of Tang and Yu, and the hereditary succession of the Xia, Yin, and Zhou—their principle is one and the same.'"

7

Wan Zhang said, "There is a saying: 'Yi Yin sought to gain Tang by his skills as a cook.' Was this so?"

Mencius said, "No, it was not so. Yi Yin tilled the fields in the wilds of Youxin, and delighted in the way of Yao and Shun. If it did not accord with his sense of rightness, if it did not accord with the Way, even if the salary of all under Heaven were offered him, he would not so much as glance at it. Even if a thousand four-horse teams were hitched up, he would not so much as look at them. If it did not accord with his sense of rightness, if it did not accord with the Way, he would not give so much as a single stalk to another, nor take so much as a single stalk from another.

Tang sent a messenger to court him with gifts of silk. He said with an air of indifference, 'What use would I have for Tang's gifts of silk? Would it not be better for me to remain here among the fields and delight in the way of Yao and Shun?' Tang sent messengers three times to court him. Then he changed his mind and said, 'If I remain here among the fields and delight in the way of Yao and Shun, how could I bring it about that this ruler becomes a ruler like Yao or Shun? How could I bring it about that these people become the people of Yao or Shun? How could it be that I see it with my own person and in my own time? Heaven, in giving birth to these people, caused those who know first to awaken those who know later, and those who are first awakened to awaken those who are later awakened. I am one of the people of Heaven who was first awakened. I shall use this Way to awaken these people. If not I, then who?'

He thought that among the people of the world, if there were any man or woman who did not receive the bounty of Yao and Shun, it was as if he himself had pushed them into a ditch. He took upon himself the heavy burden of the world in this way, and so he went to Tang and urged him to attack Xia and rescue the people.

I have never heard of one who bent himself and yet was able to straighten others. How much less could one who degraded himself straighten all under Heaven? The conduct of sages differed—some kept their distance, some drew near; some withdrew, some remained. In the end, they kept themselves pure and that is all.

I have heard that he approached Tang by means of the way of Yao and Shun. I have never heard that he did so by means of cutting and cooking.

The *Yi Xun* says: 'Heaven's punishment and the attack originated from the Mu Palace. I began from Bo.'"

8

Wan Zhang asked, "Some say that 'in Wei, Confucius made his home with Yong Ju; in Qi, he made his home with the eunuch Ji Huan.' Is this so?"

Mencius said, "No, it was not so. This was made up by those who delight in gossip. In Wei, he made his home with Yan Chouyou. The wife of Mi Zi and the wife of Zi Lu were sisters. Mi Zi said to Zi Lu, 'If Confucius makes his home with me, he can obtain the position of minister in Wei.' Zi Lu reported this to Confucius, who said, 'It is a matter of fate.' Confucius advanced according to ritual propriety and withdrew according to what was right, and regarding whether he obtained a position or not, he said, 'It is a matter of fate.' But to have made his home with Yong Ju and the eunuch Ji Huan would have been to act without regard for what is right and without regard for fate. Confucius was displeased in Lu and Wei. He encountered Huan, the Minister of War of Song, who sought to intercept and kill him. He disguised himself and passed through Song. At this time, Confucius was in distress. He made his home with Zhenzi, the Minister of Si Cheng, and served as an attendant to Marquis Zhou of Chen.

I have heard that one observes a minister close at hand by the person with whom he makes his home, and one observes a minister at a distance by the person with whom he makes his home. If Confucius had made his home with Yong Ju and the eunuch Ji Huan, what sort of Confucius would that have been?"

9

Wan Zhang asked, "Some say, 'Baili Xi sold himself to a man in Qin who raised cattle, for the price of five sheepskins. He fed cattle so as to seek an audience with Duke Mu of Qin.' Is this credible?"

Mencius said, "No, it is not so. This was made up by those who delight in gossip. Baili Xi was a man of Yu. The people of Jin, using the Bi of Chuicheng and the horses of Qu, borrowed a pass through Yu in order to attack Guo. Gongzhiqi remonstrated, but Baili Xi did not remonstrate. He knew that the Duke of Yu could not be remonstrated with, and he left. He went to Qin when he was already seventy years old. Would it have been considered defiling himself to seek an audience with Duke Mu of Qin by feeding cattle? Could that be called wisdom? If he did not remonstrate when remonstrance was futile, could that be called lack of wisdom? Knowing that the Duke of Yu was about to perish and leaving first—could that be called lack of wisdom? When he was elevated in Qin, knowing that Duke Mu was someone with whom he could act and becoming his minister—could that be called lack of wisdom? As minister of Qin, he made his ruler illustrious throughout the world, one whose fame could be transmitted to later generations. Could an unworthy man have done that? To sell himself to accomplish his ruler's aims—even a decent person in the village would not do such a thing. Would you say a worthy man did it?"