. Mengzi is exploiting this visual pun throughout the passage.]This book consists of dialogues between Mengzi and the rulers of various states, mostly King Xuan of Qi; he gives them specific political advice but also tries to convert them to ruling benevolently. Among the most interesting and often-discussed passages in this book are 1B5, 1B6, and 1B8.
[1.1] Zhuang Bao, a minister in Qi, saw Mengzi and said, “I appeared before King Xuan, and he spoke to me of his fondness for music. I didn’t have anything to say in response. How should I handle it when he says he is ‘fond of music’?”
Mengzi said, “If the king’s fondness for music is great, then is not the state of Qi close (to the Way)?”
[1.2] On a later day, Mengzi appeared before the king and said, “Your Majesty has told Zhuang Bao that you are fond of music. Is this so?” The king’s expression changed, and he said, “We are incapable of being fond of the music of the former kings. We are only fond of contemporary music.” [Kongzi believed that the ancient, classical music has a positive effect on one’s character, while licentious, contemporary music has a negative effect (3.25, 7.14, 15.11). Zhu Xi explains that, in this passage, “the king’s expression changed because he was embarrassed that he was not fond of what is correct.”]
[1.3] Mengzi said, “If Your Majesty’s fondness for music is great, then isn’t the state of Qi close (to the Way)? The music of today is the same as the music of the ancients.”
[1.4] The king said, “Could I hear more about this?”
Mengzi said, “Is it more delightful to delight in music alone or to delight in music with others?” [The character for “music” is the same as the character for “delight”: . Mengzi is exploiting this visual pun throughout the passage.]
The king said, “It’s more delightful with others than alone.”
Mengzi said, “Is it more delightful to delight in music with a few people or to delight in music with a multitude of people?”
{17} The king said, “It’s more delightful with a multitude of people than with a few people.”
[1.5–1.6] Mengzi said, “Allow me to explain music to Your Majesty. Suppose Your Majesty is having a musical performance here. Hearing the notes of Your Majesty’s bells and drums, the sounds of Your pipes and flutes, the commoners all furrow their brows. With pained heads they say to one another, ‘How has our king’s fondness for musical performances driven us to this extremity? Fathers and sons do not see each other. Elder and younger brothers, wives and children are broken apart.’ Or suppose Your Majesty is on a hunting expedition here. Hearing the sounds of Your Majesty’s chariots and horses, and seeing the beauty of Your feathered pennants, the commoners all furrow their brows, and with pained expressions they say to one another, ‘How has our king’s fondness for hunting expeditions driven us to this extremity? Fathers and sons do not see each other. Elder and younger brothers, wives and children are broken apart.’ This is due simply to not sharing the delights of the people.
[1.7] “In contrast, suppose Your Majesty is having a musical performance here. Hearing the notes of Your Majesty’s bells and drums, the sounds of Your pipes and flutes, the commoners are all happy. With pleased expressions, they say to one another, ‘Our King must be healthy, mustn’t he? How else would He be able to have a musical performance?’ Or suppose Your Majesty is on a hunting expedition here. Hearing the sounds of Your Majesty’s chariots and horses, and seeing the beauty of Your feathered pennants, the commoners are all happy, and with pleased expressions they say to one another, ‘Our King must be healthy, mustn’t he? How else would He be able to go on a hunting expedition?’This is due [1.8] simply to sharing the same delights as the people. If Your Majesty shares the same delights as the people, then you will become King.” [The Mohists criticized rulers who staged elaborate musical performances, which they saw as needless luxuries that impoverished the people.1 In contrast, Mengzi is telling King Xuan that he may enjoy lavish performances of even the nonclassical music criticized by Kongzi, so long as his enjoyment “harmonizes” with that of the people, by making sure they are happy. See also 1B4 on “sharing the same delights as the people.”]
[2.1] King Xuan of Qi asked, “Is it the case that the royal hunting preserve of King Wen was seventy leagues square?”
{18} Mengzi replied, “That is what has been passed down in ancient texts.”
[2.2] The king said, “Was it as large as that?”
Mengzi said, “The people still regarded it as small.”
The king said, “Our preserve is forty leagues square. Why is it that the people still regard it as large?”
Mengzi said, “King Wen’s preserve was seventy leagues square. Those who gathered kindling went there. Those who hunted wild chickens and rabbits went there. He shared it with the people. Was it not appropriate
[2.3] that the people regarded it as small? Now, when I first came to your borders, I only dared to enter after I had asked about the major prohibitions of this state. I heard that, within your borders is a preserve of forty leagues square, and that killing its deer is a crime as serious as killing a person. So this area of forty leagues square is a snare in the middle of the state. Is it not appropriate that the people regard it as large?”
[3.1] King Xuan of Qi asked, “Is there a Way for interacting with neighboring states?”
Mengzi replied, “There is. Only the benevolent are able to serve the small with the big. Hence Tang served the Ge tribe, and King Wen served the Kun Yi tribe. Only the wise are able to serve the large with the small. Hence, King Tai served the Xun Yu, and Gou Jian served the Wu. [King Tang founded the Shang dynasty. “King Tai” is the posthumous title of Duke Danfu, whose descendants Wen and Wu founded the [3.2] Zhou dynasty.2] Those who serve the small with the big delight in Heaven; those who serve the big with the small are in awe of Heaven. Those who delight in Heaven care for the world; those who are in awe of Heaven care for their state. [“Heaven” here has both normative and descriptive aspects. It should be the case (normatively) that the powerful are generous enough to serve the weak. But it should be the case (prudentially) that the weak are wise enough to serve the strong. As Zhu Xi puts it, “When people naturally accord with the Pattern, he says they ‘delight in Heaven.’ When people do not dare to violate the Pattern, he [3.3] says they ‘are in awe of Heaven.’”‘] The Odes say,
In awe of august Heaven
Thus we care for the state.”3
{19} [3.4] The king said, “Great are your teachings! But We have a weakness: We are fond of courage.”
[3.5] Mengzi replied, “I ask Your Majesty to not be fond of small courage. Wielding a sword, angrily staring, and saying, ‘How dare he face me?!’—this is the courage of a common fellow. It is for opposing a single person. I ask Your Majesty to enlarge it. [Zhu Xi comments, “‘Small courage’ is a product of only blood and qi. Great courage is an expression of the Pattern of righteousness.” (See also 2A2.3–8 for more [3.6] on courage in relation to qi.)] The Odes say,
Frightful was his anger
So he assembled his units
To stop the army invading Ju,
To increase the fortunes of the Zhou,
In answer to the hopes of the world.4
Such was the courage of King Wen. King Wen brought peace to the [3.7] people of the world with one burst of anger. The Documents say, ‘Heaven sent down the people, and made for them rulers, made for them teachers, saying only, They are helpers to the Lord on High! It distinguished them throughout the four quarters. The guilty and the innocent only rest in me! How dare the world overstep its intentions?’5 Similarly, if one person in the world made trouble, King Wu was ashamed of it. Such was the courage of King Wu. And King Wu also brought peace to the people [3.8] of the world with one burst of anger. In the present case, if Your Majesty also brought peace to the people of the world with one burst of anger, the people would only fear lest Your Majesty were not fond of courage.” [Zhu Xi comments, “This chapter says that if a ruler of people is able to curb his petty anger, then, when dealing with neighboring states, he will be able to have pity on the small ones and serve the large ones. And if he can nurture his great courage, then he can dispense with cruelty and save the people so as to bring peace to the world.”]
[4.1] King Xuan of Qi granted an audience to Mengzi in the Snow Palace. The king said, “Do worthies also have this delight?”
Mengzi replied, “They do. But if others do not also enjoy it, they will certainly condemn their superiors. [The “Snow Palace” is the name {20} of a regional palace (of the kind one uses on an inspection tour). Zhu Xi comments, “This makes clear that the ruler of people should share delights with the people, and may not cause there to be people who do [4.2] not enjoy them. He should not only bestow them on worthies.”] Those who condemn their superiors because they do not enjoy such delights are wrong. But those who are the people’s superiors and do not share the same delights as the people are also wrong. [Zhu Xi comments, “Subordinates not being at peace with their portion, or superiors not [4.3] pitying the people—neither is in accordance with the Pattern.”] When one delights in the people’s delights, the people will also delight in one’s delights. When one worries about the people’s worries, the people will also worry about one’s worries. It has never happened that someone takes delight along with the world and worries along with the world yet fails to become King.
[4.4] “In former times, Duke Jing of Qi asked his minister Yanzi, ‘I desire to travel on an inspection tour, via the Zhuan Fu and Chao Wu mountains, follow the coastline south, and arrive at the city of Liang Ye. How should I behave so that my trip may be compared to that of the former kings?’
[4.5] “Yanzi replied,
A fine question! When the Son of Heaven visits the various lords, it is called an “inspection tour.” An inspection tour is when he inspects that which the lords protect. When the various lords come to the court of the Son of Heaven, it is called “reporting on responsibilities.” Reporting on responsibilities is when they report on that for which they are responsible. Nothing that the Son of Heaven or the various lords do is not an official service. In the Spring they supervise planting and assist those who do not have enough. In the Autumn they supervise the reaping and help those who do not have a sufficient amount. An adage of the Xia dynasty says, “If our King does not travel, how can we rest? If Our Majesty does not have the delight of this trip, how can we be helped? Traveling and being delighted are what sets the standard for the various lords.” [Zhu Xi comments, “Not one of these activities is an empty action that is not of service…. Hence, the adage of the Xia dynasty holds that the King travels and takes delight in things because his kindness reaches the people. And the various lords take him as a model. They would not dare to weaken the people {21} by engaging in leisurely travel without providing any service.”] [4.6] Nowadays this is not the case. When a division travels, eating their rations, those who are hungry do not eat; those who labor do not rest. People start to look askance at and slander each other. The people then become bitter. The various lords and their armies oppose the decrees of the king and are ferocious to the people. They eat and drink like a current. Drifting, reversing, being wild and dissipated—these are the concerns of the various lords.
[4.7] “To follow the current down and forget to return is what is meant by ‘drifting.’To follow the current up and forget to return is what is meant by ‘reversing.’ To follow after beasts in a ritual hunt without satiation is what is meant by ‘being wild.’ To delight in alcohol without [4.8] satiation is what is meant by ‘dissipated.’ The Former Kings did not have any delights that were drifting and reversing, nor any actions that were [4.9] wild and dissipated. It is all in what the ruler does.6
[4.10] “Duke Jing was pleased with Yanzi’s teaching. He made a great announcement to the state, went to visit the rural areas, and thereupon began to distribute grain to those who did not have enough. Music Master Shao said, ‘I have made music expressing the pleasure of my ruler’s ministers.’ These were the Zhi Shao and the Jue Shao. These odes say, ‘What faults has the one who shepherds the ruler?’ One who shepherds the ruler is fond of the ruler.” [Zhu Xi comments, “Music has five notes. The third is called ‘jue,’ and stands for the people. The fourth is called ‘zhi,’ and stands for service. The Shao is the music of Shun. ‘His odes’ are the Cheng Shao and the Jiao Shao odes [which are no longer extant]. This verse means that Yanzi was able to shepherd and restrain his ruler’s desires, and correct the ruler’s failings. So what faults does his heart have? As Mengzi explains, a minister who is able to nurture and restrain his ruler’s desires is one who loves his ruler.”
Yin Tun said, “Although the ruler and the people are not the same in being esteemed or lowly, still their hearts do not differ in the least. Mengzi’s doctrine can surely be said to be penetrating. How sad that the king of Qi was unable to extend and use it!”]
[5.1] King Xuan of Qi asked, “People all tell me to destroy the Bright Tower. Should I destroy it or leave it?” [Zhao Qi said, “The Bright Tower on {22} Mount Tai is the place where the Son of Heaven during the Zhou would summon to court the various lords when making his eastern inspection tour. In the time of the Han dynasty the old site still existed. Those who want to destroy it probably think that, since the Son of Heaven no longer makes inspection tours of the various lords, one should not occupy it. The king asks whether he should destroy it or leave it.”]
[5.2] Mengzi replied, “The Bright Tower is the tower of a King. If Your Majesty desires to put into effect Kingly government, do not destroy it.”
[5.3] The king said, “May I hear more about Kingly government?” Mengzi replied, “In former times, King Wen ruled his state like this. For farming, there was the nine-one system. For those in positions of responsibility, there were stipends for their descendants. The customs officers of the roads and markets made inspections but levied no duties. The people were not prohibited from fishing in the ponds and weirs. Guilt for crime did not extend to the criminals’ wives. The old without wives were called ‘widowers,’ the old without husbands were ‘widows,’ the old without children were ‘bereft,’ the young without fathers were ‘orphans.’ These four were the poorest among the people and had none to bring their cares to. King Wen, in applying benevolent government, put these four first. The Odes say,
Fitting it is for those with funds
To be sad for these wretched, lonely ones.7
[Zhu Xi explains, “’Nine-one’ is the well-field system. One square league was a field of nine hundred acres. Centered in it, one would lay out a pattern in the shape of the character 
(‘well’), to divide it into nine sections. In each section was a field of one hundred acres. The center one hundred acres was the public field, and the outer eight hundred acres were private fields. Eight clans would each receive a private field of one hundred acres and cultivate in common the public field. This was dividing it into ‘nine’ and taxing ‘one.’”]
[5.4] The king exclaimed, “What excellent teachings!”
Mengzi responded, “If Your Majesty regards them as excellent, then why do You not put them into effect?”
The king said, “We have a weakness. We are fond of wealth.”
Mengzi responded, “In former times, Duke Liu of Zhou was fond of wealth. The Odes say,
{23} They stacked, they stored,
Bundled up dried goods,
In bags, in sacks,
Thinking to gather together and bring glory.
His bows and arrows were displayed,
With shields, spears, and battle-axes,
He commenced the march against Bin.8
Hence, those who stayed at home had loaded granaries, and those who marched had full provisions. Only then could they ‘commence the march.’ If Your Majesty is fond of wealth but treats the commoners the same, what difficulty is there in becoming King?” [Zhu Xi comments, “Mengzi means that Duke Liu’s people were satisfied with their wealth because, although he was fond of wealth, he was able to extend his own heart so that it reached to the people. In the present case, if the king is also able to be like this, then what difficulty is there in his becoming the King of the world?”]
[5.5] The king said, “We have a weakness. We are fond of sex.” Mengzi responded, “In former times, King Tai of Zhou was fond of sex, and loved his wife. The Odes say,
The Ancient Duke Danfu
Came riding his horse in the morning,
Along the banks of the Western waters.
He came to the foot of Mount Qi,
With his Lady Jiang.
They came and both settled there.9
At that time, there were no bitter women in private, or any unmarried men in public. If Your Majesty is fond of sex but treats the commoners the same, what difficulty is there in becoming King?” [Duke Danfu (posthumously known as King Tai) was a descendant of Duke Liu. Zhu Xi comments, “There were none who were ‘bitter or unmarried’ because King Tai was fond of sex, but he was able to extend his own heart so that it reached to the people.”
Zhu Xi comments, “In my humble opinion, from the opening chapter of the book down to this one, the general idea is the same. Whether it is the delights of making music (1B1), parks (1B2), touring (1B4), or the {24} heart that is fond of courage (1B3), wealth, or sex (1B5), these are all part of the Heavenly Pattern that human feelings cannot lack. Nonetheless, the Heavenly Pattern and human desires ‘proceed from the same source yet are different feelings.’ To accord with the Pattern and be impartial to the world is the manner in which sages fully use their natures. To give free reign to one’s desires and be selfishly interested in oneself alone is the way in which the masses extinguish the Heavenly in themselves. One may not make merely a hair’s-breadth error in distinguishing the two: their rightness and wrongness, their gains and losses, are quite far from each other. Thus, when Mengzi questions the rulers of his time, he examines things, making very fine distinctions, so as to restrain their human desires and preserve their Heavenly Pattern. His method seems abstract, but it is actually specific; the actions seem easy, but are actually demanding. Learners can, by the standard within themselves, recognize that his doctrines oppose unorthodox teachings and his pandering era, and they can understand the starting point of ‘restraining yourself and returning to the rites’” (12.1).]
[6.1] Mengzi spoke to King Xuan of Qi, saying, “If, among Your Majesty’s ministers, there were one who entrusted his wife and children to his friend, and traveled to the distant state of Chu, and when he returned, his friend had let his wife and children become cold and hungry—how should he handle this?”
The king said, “Abandon his friend.”
[6.2] Mengzi said, “If the Chief Warden is not able to keep order among the nobles, how should one handle this?”
The king said, “Discharge him.”
[6.3] Mengzi said, “If the region within the four borders is not well ruled, then how should one handle this?” The king turned toward his attendants and changed the topic. [Zhu Xi comments, “The king is reluctant to hold himself responsible, even though he is made to feel ashamed by his subordinate’s line of questioning. From this we can recognize that he is unworthy to work with.”
The king’s refusal to answer Mengzi’s final question shows that he lacks the willingness to reform that is characteristic of the worthy (cf. 2A8). He is thus one of “those who throw themselves away” (4A10).]
[7.1] Mengzi had an audience with King Xuan of Qi. He said, “What is meant by ‘an ancient state’ is not one that has stately, old trees. What it means is that there are generations of accomplished ministers. But Your {25} Majesty does not even have any ministers who are relatives. Those who came yesterday—no one notices that they are gone today!” [Zhu Xi suggests that, “accomplished ministers” relax or grieve with the fortunes of the state, while “ministers who are relatives” relax or grieve with the fortunes of the ruler.]
[7.2] The king said, “How can I recognize that they lack talent so that I can reject them?” [Zhu Xi comments, “What the king has in mind is this: he thinks that those whom he has discharged were all people without talent, but at the beginning he did not know this and so mistakenly employed them. Thus, he is not yet thinking about his (carelessly) discharging them as the problem. So he asks how he can recognize beforehand that they do not have talent and reject them.”]
[7.3] Mengzi said, “In promoting the worthy, the ruler of a state should only employ commoners over the distinguished and the distant over relatives if he has to. Can he fail to be cautious over this? If one’s attendants [7.4] all say that someone is worthy, that’s not enough. If the Chief Counselors all say that someone is worthy, that’s not enough. If the people of the state all say that someone is worthy, {26} only then examine him. If you find worthiness in him, only then employ him. On the other hand, if one’s advisors all say that someone is unacceptable, do not listen. If all the Chief Counselors say that he’s unacceptable, do not listen. If the people of the state say that he is unacceptable, only then examine him. If you find what is unacceptable in him, only then discharge him. [Zhu Xi comments, “His ‘attendants’ are the king’s most intimate servants. One definitely cannot yet have faith in their opinion. It is quite appropriate to trust the opinions of the Chief Counselors. Nonetheless, there is still the fear that they may be obscured by selfishness. When it comes to the people of the state, their judgments are impartial. Nonetheless, one must still examine him. Perhaps the multitude are pleased by him simply because he shares their customs. Alternatively, perhaps the multitude hate him because he has a special position even though he shares their customs. Hence, once must examine him oneself and personally see whether he is genuinely worthy or not. Only then should one proceed to employ or reject him. Then one will appreciate the worthy deeply and give them heavy responsibilities, while those lacking in talent will be unable to be promoted by luck. This is [7.5] what is meant by promoting the worthy only if he has to.”] If one’s advisers all say that someone should be executed, do not listen. If the Chief Counselors all say that someone should be executed, do not listen. If the people of the state all say that someone should be executed, only then examine him. If you find him deserving of execution, only then execute him. Hence, it will be said, ‘The people of the state executed [7.6] him.’ If you are like this, only then can you become the parent of the people.” [The Zuo Commentary on the Spring and Autumn Annals says, “Be fond of what the people are fond of. Hate what the people hate. This is what is called being the parent of the people.”]
[8.1] King Xuan of Qi asked, “Is it the case that, when they were their subjects, Tang banished Jie, and Wu struck down Tyrant Zhou?” Mengzi replied, “That is what has been passed down in ancient texts.”10
[8.2] The king said, “Is it acceptable for subjects to assassinate their rulers?”
[8.3] Mengzi said, “One who mutilates benevolence should be called a ‘mutilator.’ One who mutilates righteousness should be called a ‘crippler.’ A crippler and mutilator is called a mere ‘fellow.’ I have indeed heard of the execution of this one fellow Zhou, but I have not heard of it as the assassination of one’s ruler.” [Zhu Xi comments, “If all within the four seas turn toward someone, then he becomes the Son of Heaven. If the world turns against him, then he becomes ‘a mere fellow.’” Wang Mian said, “This teaching is acceptable only if those in subordinate positions have the benevolence of Tang and Wu, and those in superior positions have the cruelty of Jie and Tyrant Zhou. Otherwise, you will simply be committing the crime of regicide.”
This passage is often seen as an illustration of “correcting names,” as mentioned in Analects 13.3 and Xunzi’s essay by that title.11]
[9.1] Mengzi had an audience with King Xuan of Qi and said, “If one is making a grand room, then one must direct the Foreman to seek out grand trees. If the Foreman gets grand trees, then Your Majesty will be pleased, believing that he can handle his responsibility. If the carpenters carve them into something small, in this case Your Majesty will be angry, believing that they cannot handle their responsibility.
“Now, when a person learns something when he is young, he desires to practice it when he grows up. If Your Majesty says, ‘Set aside what you have learned for the moment and follow Me,’ then how am {27} I to handle this? [Zhu Xi comments, “This means that what a worthy person (like Mengzi) has learned is great, but the King desires to [9.2] trivialize it.”] Suppose that we have a rough piece of jade here. Even if it is a hundred carats, one must have the jade worker carve and polish it. But when it comes to ruling the state, You say, ‘Set aside what you have learned for the moment and follow Me.’ How is this different from instructing the jade worker how to carve and polish jade?” [Fan Zuyu said, “Worthies of ancient times often worried that rulers would be incapable of putting into effect what they had learned, and the typical rulers of the era likewise often worried that worthies would be incapable of following what they were fond of. Consequently, since ancient times, it has been considered difficult for rulers and ministers to come together. This is why Kongzi and Mengzi, to the ends of their lives, never came together (with a ruler).”]
[10.1] The people of Qi invaded Yan and were victorious. [Zhu Xi suggests that the chapters regarding Qi’s invasion of Yan make more sense if you [10.2] read them in the following order: 2B8, 1B10, 1B11, 2B9.] King Xuan asked, “Some say that We should not annex Yan; others say that We should annex it. For a state of ten thousand chariots to have invaded another state of ten thousand chariots, and to have taken it in fifty days, is something that human power alone could not have achieved. So if We do not annex it, there will certainly be some Heavenly retribution. How would it be if I were to annex it?” [Qi’s invasion of Yan was swift and decisive, because the people put up no resistance. They were presumably happy to have someone put an end to the chaos and internal strife of their state (see 2B8). But Xuan suggests that the ease of conquest is a sign that Heaven wants him to annex Yan.]
[10.3] Mengzi said, “If annexing it would please the people of Yan, then annex it. Among the ancients there were those who did such things. King Wu was one. If annexing it would not please the people of Yan, then do not annex it. Among the ancients there were those who did such things. King Wen was one. [King Wen tolerated the actions of vicious Tyrant Zhou, but his successor, King Wu, overthrew Tyrant Zhou. Zhang Zai explained why: “There is less than a hair’s-breadth difference between these two situations. If the Mandate of Heaven has not been broken, then one is the minister of one’s ruler. But on the day that the Mandate is broken, then he is ‘a mere fellow’ (1B8). How can one know whether the Mandate has been broken or not? Simply by people’s feelings. When eight hundred of the various lords unexpectedly assembled [10.4] {28} to support King Wu, how could King Wu stop it?”] For a state of ten thousand chariots to invade another state of ten thousand chariots, whose people then welcome that King with baskets of food and pots of soup—what other leader could they have? But if they flee You like fleeing water and fire, as if You were deeper than water and hotter than fire, then they will simply reject You.” [As is often the case, Mengzi takes the happiness of the people as the ultimate indicator of Heaven’s will (cf. 5A5–6). As Zhao Qi explained, “The Way for invading is that one should follow the people’s hearts. If the people’s hearts are happy, then one has followed the intention of Heaven.”]
[11.1] The people of Qi invaded Yan and annexed it. The various lords were planning to rescue Yan from Qi. King Xuan said, “Most of the various lords are planning to invade Us. How should We deal with this?”
Mengzi replied, “I have heard of one with a territory of as little as seventy leagues square coming to govern the world. Such was Tang. But I have not heard of anyone with even a territory of a thousand leagues [11.2] intimidating people successfully. The Documents say of Tang, ‘When he first attacked, he began with the state of Ge.’ The world had faith in his intentions. ‘When he attacked in the east, the tribes of the west were bitter. When he attacked in the south, the tribes of the north were bitter. They said, Why does he make us last?’ The people looked forward to him like a drought looking forward to a rainbow midst the clouds. Those who came to the city did not stop, and farmers did not move away. He punished their rulers and consoled the people. He was like the coming of timely rain. The people were very pleased. The Documents say, ‘We treat him as our ruler. When our ruler comes we are revived!’12
[11.3] “In the current case, Yan was ferocious to its people. Your Majesty went out and attacked it. The people thought that You were going to deliver them as from flood and fire. They welcomed Your Majesty with baskets of food and pots of soup. But if You kill their fathers and older brothers, put burdens on their sons and younger brothers, destroy their shrines and temples, plundering their valuable goods—how could that be acceptable? The world is definitely intimidated by the size of Qi. But if You double its land with this annexation and do not put into effect benevolent government, You will mobilize the soldiers of the [11.4] {29} world against You. If Your Majesty quickly issues orders to return the young and old who have been captured or taken hostage, to stop the plundering of their valuable goods, to plan with the masses of Yan to establish rulers and then leave, then You can stop it before it occurs.” [Fan Zuyu said, “When Mengzi served the rulers of Qi and Liang, if he discoursed on the Way and Virtue, then he would always invoke Yao and Shun. If he discoursed on attacks and invasions, then he would always invoke Tang and Wu. In general, in ruling the people, if you do not model yourself on Yao and Shun, then you will become cruel. In carrying out punitive actions, if you do not model yourself on Tang and Wu, then you will become chaotic. How can one say, ‘My ruler is incapable’ and set aside what one has learned to follow him?”
The saga of Mengzi’s efforts to reform King Xuan of Qi continues in 2B2, and the conclusion of the invasion of Yan is recounted in 2B9.]
[12.1] The states of Zou and Lu fought. Duke Mu of Zou asked, “I have thirty-three officials who have died, yet none of my commoners has died in their defense. If I execute them, I’ll never finish with all the executions! If I do not execute them, then they will look excitedly upon the deaths of their leaders and superiors and not save them. How should I handle this?” [Zhu Xi comments, “The people were bitter toward their superiors, hence they looked excitedly upon their deaths and did not save them.”]
[12.2] Mengzi replied, “In famine years with bad harvests, among your lordship’s people, the old and weak who are dumped into ditches by the side of the road and the strong who disperse to the four corners of the world are numbered in the thousands. Meanwhile, your lordship’s granaries are full, your treasuries are well stocked, yet none of those who hold office report this. This is a case of superiors being indifferent and cruel to subordinates. Kongzi’s disciple Zengzi said, ‘Beware! Beware! What comes from you will [12.3] return to you.’ The people will always return things to you. May your lordship not neglect this. If your lordship puts into effect benevolent government, then the people will feel close to their superiors and die for their leaders.” [Fan Zuyu said, “The Documents say, ‘The people are the root of the state. When the root is firm, the state is at peace.’ One has granaries and treasuries for the sake of the people. In prosperous years one taxes them. In bad years one disperses to them. Take pity on their hunger and cold, and save them from their afflictions. In this manner, the people will feel close to and love their superiors. When there is danger, they will rescue them, like children and {30} younger brothers protecting their fathers and elder brothers, or like hands and feet warding things off from the head and eyes.13 Duke Mu is unable to examine himself and still desires to assign the fault to the people. Is this not mistaken?”]
[13.1] Duke Wen of Teng asked, “Teng is a small state, situated between the powerful states of Qi and Chu. Should I serve Qi or should I serve [13.2] Chu?” Mengzi replied, “This problem is not something I am up to. But if you insist, I have one suggestion. Dig a moat here. Build a wall there. Defend them side by side with the people. If the people do not abandon you even to the death, then you can succeed.” [Zhu Xi comments, “The people will die defending the state and not abandon it only for someone who has deeply won over their hearts.”14]
[14.1] Duke Wen of Teng asked, “The people of Qi have annexed the neighboring state of Bi and have started to fortify it. I am very concerned. How should I handle this?”
[14.2] Mengzi replied, “In former times, King Tai dwelled in Bin. The tribes of the north invaded. He fled to the base of Mount Qi and dwelled there. [14.3] He did not choose to do so. He simply could not do anything else. He just did what was good. So among his sons and grandsons in later generations there had to be a King. A gentleman creates a foundation and sets up a lineage that may be continued. As for being successful, that is up to Heaven. What can your lordship do about Qi? You should strive simply to do good.” [King Tai’s descendants were the founders of the Zhou dynasty.15 Zhu Xi comments, “This chapter is saying that a ruler of people should only put his full effort on what he ought to do. He cannot try to be lucky regarding what it is hard to be certain about.”]
[15.1] Duke Wen of Teng asked, “Teng is a small state. It is unavoidable that we put our full effort into serving the large states. How should I handle this?”
Mengzi replied, “In former times, King Tai dwelled in Bin. The northern tribes invaded him. It was unavoidable that he served them {31} with tributes of animal pelts and silk. It was unavoidable that he served them with tributes of dogs and horses. It was unavoidable that he served them with tributes of pearls and jade. He assembled the venerable and aged of his community and announced, ‘What the uncivilized people of the north want is my land. I have heard it said, A gentleman does not harm people with that which nurtures people. Why should you, sirs, be anxious about not having a ruler? I am going to leave here.’ So he left Bin. He went beyond Mount Liang and made a town at the foot of Mount Qi, dwelling there. The people of Bin said, ‘He is a benevolent person. We cannot lose him.’ They followed him like crowds going to market. [Zhu Xi comments, “The land is fundamentally to produce things to nurture people. But in the present case, people are killed fighting over land. This is ‘harming people with what nurtures people.’”]
[15.2] “On the other hand, some would say, ‘The state has been defended for generations. Abandoning it is not something that I could take upon [15.3] myself. I shall not abandon it, even to the death.’ I ask your lordship to choose between these two.” [Zhu Xi comments, “If he is capable of being like King Tai, then he should flee. If he is not capable, then he should scrupulously obey the standard rule and die defending the state. In general, moving the state to survive is a matter of ‘discretion’ (4A17), while maintaining what is correct unto death is a matter of righteousness. It is permissible to examine one’s own capacity and choose between them.”]
[16.1] Duke Ping of Lu was about to go out. One of his favorites, a certain Zang Cang, asked him, “On other days when your lordship goes out you always announce to those who hold office where you are going. Today, although the horses are already harnessed to your carriage, those who hold office do not know where you are going. May I ask where you are going?”
The duke replied, “I am going to have an audience with Mengzi.”
Zang Cang said, “What?! You are demeaning yourself by going to see a mere fellow. Do you regard him as worthy? Propriety and righteousness come from those who are worthy. But Mengzi’s mourning rituals for his mother’s death were more lavish than for his father’s death. Let your lordship not have an audience with him.”
The duke answered, “Alright then.”
[16.2] Yuezhengzi, an official in Lu who was a disciple of Mengzi, went in to have an audience with the duke and said, “Why did your lordship not see Mengzi?”
{32} The duke said, “Someone reported to us, ‘Mengzi’s mourning rituals for his mother’s death were more lavish than for his father’s death.’ Consequently, I did not go to have an audience with him.”
Yuezhengzi said, “What?! What are you describing as lavish? Is it the fact that formerly he was a noble, and later he was Chief Counselor, so for his father’s ritual he used three ding tripods, but for his mother’s ritual he used five ding tripods?”
The duke said, “No. What I am speaking of is how fine the inner and outer coffins and funeral garments were.”
Yuezhengzi said, “This is not what is called ‘lavish.’ This is due to the difference between being poor and being wealthy.”16
[16.3] Yuezhengzi had an audience with Mengzi and said, “I told the ruler about you, and he was coming to meet with you. Among the ruler’s favorites there was a certain Zang Cang who prevented it. Because of this the ruler, in the end, did not come to meet with you.”
Mengzi said, “If a person acts, something causes it; if a person stops, something hinders it. Whether someone else acts or stops is not something a human controls. My not meeting the Duke of Lu is due to Heaven. How could this fellow of the Zang clan be capable of preventing me from meeting him?” [Zhu Xi comments, “When a person acts, that person causes it, and when a person stops, that person causes it. Nonetheless, that by means of which a person acts, and that by means of which a person stops, definitely involves the Heavenly Mandate. It is not something that this particular person is capable of causing, nor is it something that this particular person is capable of stopping. So how could Mengzi’s not meeting the duke be something Zang Cang is capable of causing? This chapter means that the comings and goings, successes and failures of sages and worthies are made by the Heavenly Mandate, not something that human power can attain.”17]
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1 Mozi 32, “A Condemnation of Musical Performances,” in Readings, 105–10.
2 On the service of Tang, see 3B5. On King Tai, see 1B5.5 and 1B14–15.
3 Mao no. 272.
4 Mao no. 241.
5 This is from “The Great Announcement,” from the Documents of Zhou in the Documents (Legge, The Shoo King, vol. 3 of The Chinese Classics, 286), but Mengzi’s quotation differs slightly from the received version of the text.
6 Mengzi gives a less positive impression of Yanzi in 2A1.
7 Mao no. 192.
8 Mao no. 250.
9 Mao no. 237.
10 On Tang, see “The Announcement of Zhong Hui,” from the Documents of Shang in the Documents (Legge, The Shoo King, vol. 3 of The Chinese Classics, 177 ff.). On Wu, see “The Great Declaration,” from the Documents of Zhou in the Documents (Legge, The Shoo King, vol. 3 of The Chinese Classics, 281 ff.).
11 See Xunzi 22, in Readings, 292–98.
12 This is from “The Announcement of Zhong Hui,” from the Documents of Shang in the Documents (Legge, The Shoo King, vol. 3 of The Chinese Classics, 180–81), but Mengzi’s quotation differs slightly from the received version of the text.
13 The reference to both hands and feet being used to protect one’s head and eyes hints at the development of martial arts that employed all four limbs for attack and defense.
14 See 1B14–15 and 3A1–3 for more on Teng.
15 See 1B5.5 and 1B15 for more on King Tai. On trusting in Heaven, see also 1B16 and 2B13.
16 For more on the controversy surrounding Mengzi’s funeral for his mother, see 2B7. For more on Yuezhengzi, see 4A24–25, 6B13, and 7B25.
17 See also 1B15 and 2B13 on trusting in Heaven.