1 Wan Chang said: “When he was working the fields, Shun wept and cried out to the vast Heavens. Why did he weep and cry out?”
“He was full of resentment and longing,” replied Mencius.
“If your parents love you, you rejoice and never forget them,” said Wan Chang. “If your parents hate you, you suffer but never resent them. So what is it Shun resented so?”
Mencius said: “Now I understand Shun working the fields. But weeping and crying out to his parents and the vast Heavens – that I don’t understand. When Ch’ang Hsi said this to Kung-ming Kao, Kung-ming Kao replied: Understanding such things is beyond you. So he certainly didn’t believe a worthy child could be indifferent enough to think I work hard plowing the fields. That’s all parents can demand of a child. If they don’t love me, how could it be my fault?
“To help Shun in the fields, Yao sent his nine sons and two daughters, his hundred officials, cattle, sheep, provisions in plenty. Officials throughout all beneath Heaven turned to him. Yao was about to give all beneath Heaven over to his care. But not being in accord with his parents, Shun was like a man so poor he had no home to return to.
“Everyone wants to have officials throughout all beneath Heaven rejoice in them, but that wasn’t enough to ease his worry. Everyone wants beautiful women, but even Yao’s two daughters weren’t enough to ease his worry. Everyone wants wealth, but even the wealth of all beneath Heaven wasn’t enough to ease his worry. Everyone wants renown, but even the renown of being the Son of Heaven wasn’t enough to ease his worry. People rejoicing in him, beautiful women, wealth, renown – all that wasn’t enough to ease his worry. Being in accord with his parents – that was the one thing that could ease his worry.
“When we’re young we long for our parents. When we begin thinking of beautiful women, we long for the young and beautiful. When we have a wife and family, we long for wife and family. When we’re ready to serve, we long for a sovereign and burn with anxiety if we don’t find one. Longing for your parents throughout life – that is the mark of a great child. To see a man who still longed for his parents at the age of fifty, I look to Shun.”
2 Wan Chang said: “The Songs say:
How do you go about marrying a wife?
You first inform your parents.
No one should be a better example of this than Shun. How is it he married without first informing his parents?”
“If he’d told them, he wouldn’t have married,” replied Mencius. “A man and woman living together is a great bond of humankind. If he’d told his parents, he would have forsaken that great bond, and that would have been an act of hatred toward his parents. That’s why he didn’t tell them.”
“Now I understand why Shun didn’t tell his parents,” said Wan Chang, “but how could Yao marry his two daughters to Shun without telling Shun’s parents?”
“Yao also understood that if he told them there would be no marriage,” replied Mencius.
“Shun’s parents sent him to repair the granary,” said Wan Chang, “then they pulled down the ladder and his depraved father set the granary on fire. They sent him to dredge the well, then followed him and sealed him in. His brother Hsiang said: I’m the one who thought of a way to deal with my brother, the city-building sovereign. You can have his granaries, my parents, and his cattle and sheep. But his shield and spear are mine. His ch’in1 and bow, are mine. And his two wives – they’ll offer their comforts in my home now.
“Later Hsiang went to Shun’s house and found him there, sitting on his bed playing the ch’in. Blushing, he said: I was worried and thinking of you, that’s all.
“And I am thinking of my people, replied Shun. Help me govern them.
“I wonder: didn’t Shun realize that Hsiang was trying to kill him?”
“How could he not know?” responded Mencius. “But he was worried when Hsiang was worried, and pleased when Hsiang was pleased.”
“So Shun was only pretending to be pleased?” asked Wan Chang.
“No,” replied Mencius. “Someone gave a live fish to Lord Ch’an of Cheng. Lord Ch’an told his pond-keeper to put the fish in a pond and take care of it. The pond-keeper cooked the fish, then reported to Ch’an: When I first let it go, it seemed confused by all that water. Before long it was savoring the vastness. And finally it disappeared into the distance.
“It’s in its element! It’s in its element! exclaimed Ch’an.
“The pond-keeper left and said: How can Lord Ch’an be called wise? I cooked his fish and ate it too, and he just says: ‘It’s in its element! It’s in its element!’
“So, to deceive the noble-minded, you must abide by their principles. It’s impossible to trap them unless you use their own Way. Hsiang came in the same loving Way that Shun would have come, so Shun was truly pleased. Is that pretending?”
3 Wan Chang said: “Hsiang spent his days trying to kill Shun. So when Shun became the Son of Heaven, why did he only banish him?”
“He gave Hsiang a noble title and land,” replied Mencius. “Some called it banishment.”
“Shun sent Kung Kung to Yu Chou and banished Huan Tou to Ch’ung Mountain, executed San Miao at San Wei and imprisoned Kun at Yü Mountain,” said Wan Chang, “and all beneath Heaven assented, knowing he was rooting out the Inhumane. Hsiang was brutally Inhumane, and yet Shun gave him a title and the lands of Yu Pi. What had the people of Yu Pi done to deserve that? How could a Humane man do such a thing: punishing innocent people so he could give his brother a noble title and land?”
“A Humane man never harbors anger or resentment toward a brother,” replied Mencius. “He cherishes and loves him, that’s all. Cherishing him, he wants him to enjoy renown; and loving him, he wants him to enjoy wealth. By giving Hsiang a title and the lands of Yu Pi, Shun let him enjoy wealth and renown. To be the Son of Heaven and let your brother live as a mere commoner – how could anyone call that cherishing and loving?”
“What did you mean when you said Some called it banishment?” asked Wan Chang.
“Hsiang had no power in his territory,” said Mencius. “The Son of Heaven appointed others to govern and collect taxes there. That’s why people called it banishment. Do you think Shun would allow him to abuse the people there? Shun still wanted to see him often, so he came to visit often. That’s what is meant by:
He didn’t wait for times of tribute:
he welcomed him as the Lord of Yu Pi.”
4 Hsien-chiu Meng2 said: “There is a saying:
Once rich in Integrity,
you’re subject to no sovereign
and you’re son to no father.
Shun stood facing south at court. Yao, leading the august lords, faced north and paid him homage. Blind Purblind, Shun’s depraved father, also faced north in homage. When Shun saw his father there, a troubled look came over his face. Confucius said: At that moment, all beneath Heaven was in such danger, such utter peril! I wonder about that – was it really true?”
“No,” replied Mencius. “Those are not the words of a noble-minded man. They’re the words of a villager from eastern Ch’i. When Yao grew old, Shun helped him govern. The Record of Yao says:
After twenty-eight years, Yao passed away. The people mourned three years as if they’d lost their mother and father. And no music was heard anywhere within the four seas.
And Confucius said: The Heavens have not two suns, and the people have not two emperors. If Shun had become the Son of Heaven and led the august lords of all beneath Heaven in their three years of mourning, there would have been two Sons of Heaven.”
“Now I understand that Yao was never Shun’s subject,” said Hsien-chiu Meng. “But the Songs say:
Throughout all beneath Heaven
everything is the emperor’s land,
and to the borders of this land
everyone is the emperor’s subject.
And yet, after Shun became the Son of Heaven, how is it Blind Purblind wasn’t his subject?”
“That isn’t what this song is about. It’s about people who neglect their parents because they’re devoted to the concerns of an emperor’s government, people who say: Everything here is the emperor’s concern, and am I alone capable of it?
“Therefore, in speaking of a song, never let eloquence obscure words, and never let words obscure intent. Instead, let your thoughts inhabit the intention, then you’ll understand. In the Songs, “The Star River” says:
Of those who survived in Chou,
there won’t be half a person left.3
If you just look at the words and trust what they say, there wasn’t a single person left among all the people of Chou.
“For a worthy child, there’s nothing greater than honoring parents; and for honoring parents, there’s nothing greater than nurturing them with all beneath Heaven. To be the Son of Heaven’s father – that is an honor indeed. And to nurture him with all beneath Heaven – that is nurturing indeed. That’s what the Songs mean when they say:
Devoted always to his parents’ care,
great exemplar of the devoted child
And The Book of History says:
He went to see Blind Purblind full of respect, veneration, and
awe. And Blind Purblind finally understood.
That is to be son to no father.”
5 Wan Chang said: “Is it true that Yao gave all beneath Heaven to Shun?”
“No,” replied Mencius. “The Son of Heaven cannot give all beneath Heaven to another.”
“Then who gave all beneath Heaven to Shun?”
“Heaven gave it to him.”
“If Heaven gave it to him, did it also school him in the details of its mandate?”
“No. Heaven never speaks: it reveals itself only through actions and events.”
“How does it reveal itself through actions and events?”
“The Son of Heaven can recommend someone to Heaven,” replied Mencius, “but cannot compel Heaven to give all beneath Heaven over to that person. The august lords can recommend someone to the Son of Heaven, but cannot compel him to give that person a title. Ministers can recommend someone to an august lord, but cannot compel him to appoint that person a minister. In ancient times Yao recommended Shun to Heaven, and Heaven accepted him. Yao presented Shun to the people, and the people accepted him. That’s why I say Heaven never speaks: it reveals itself only through actions and events.”
“Yao recommended Shun to Heaven, and Heaven accepted him,” repeated Wan Chang. “And Yao presented Shun to the people, and the people accepted him. But how did all this take place?”
“When he put Shun in charge of the sacrifices, the spirits welcomed them. This is how Heaven accepted him. When he put Shun in charge of the nation’s affairs, they were well ordered and the people were at peace. This is how the people accepted him. So Heaven gave it to him, and the people gave it to him. This is what I mean when I say the Son of Heaven cannot give all beneath Heaven to another.
“Shun assisted Yao for twenty-eight years. People aren’t capable of such things: only Heaven could have done it. And after Yao died and the three years of mourning had ended, Shun left for lands south of South River in deference to Yao’s son. Even still, when the august lords of all beneath Heaven wanted an audience at court – they went to Shun, not Yao’s son. When people had lawsuits to settle – they they went to Shun, not Yao’s son. When choruses sang ballads of praise – they sang of Shun, not Yao’s son. This is what I mean when I say it was Heaven. For only after all this happened did Shun return to the Middle Kingdom and take his place as the Son of Heaven. If he’d just moved into Yao’s palace and driven Yao’s son out, it would have been usurping the throne rather than receiving it from Heaven. That’s why Emperor Wu says, in “The Great Declaration”:
Heaven sees through the eyes of the people. Heaven hears through the ears of the people.
6 Wan Chang asked: “People say Integrity began crumbling when Yü allowed his son to succeed him rather than choose someone wise and worthy. Is that true?”
“No,” replied Mencius. “That isn’t how it works. If Heaven wants to give all beneath Heaven to someone wise and worthy, Heaven gives it to someone wise and worthy. If Heaven wants to give it to a son, Heaven gives it to a son.
“In ancient times, Shun recommended Yü to Heaven. He died seventeen years later, and when the three years of mourning ended, Yü left for Yang Ch’eng in deference to Shun’s son. The people throughout all beneath Heaven followed him the way they followed Shun after Yao’s death, rather than follow Yao’s son. Yü recommended Yi to Heaven. He died seven years later, and when the three years of mourning ended, Yi left for the north slope of Ch’i Mountain in deference to Yü’s son. But when people wanted an audience at court or they had a lawsuit to settle, they didn’t go to Yi, they went to Yü’s son Ch’i. And they said: He’s the son of our sovereign. When choruses sang ballads of praise, they sang of Ch’i, not Yi. And they said: He’s the son of our sovereign.
“Yao’s son was depraved; so was Shun’s. Meanwhile Shun was Yao’s trusted assistant for many years, and Yü was Shun’s, so their blessings had rained down on the people for a long time. Ch’i was wise and worthy, able to carry on Yü’s Way and honor it. Meanwhile Yi was Yü’s trusted assistant for only a few years, so his blessings hadn’t rained down on the people for long. Yi was far from another Shun or Yü, and there was a great difference in how wise and worthy the emperor’s sons were. Such circumstances are all acts of Heaven: people aren’t capable of such things. When something’s done, but no one does it, it’s an act of Heaven. When something happens, but no one makes it happen, it’s the Mandate of Heaven.
“For a common man to rule all beneath Heaven, he needs the Integrity of a Shun or Yü. But he also needs the Son of Heaven’s recommendation. That’s why Confucius never ruled all beneath Heaven. But if someone inherits all beneath Heaven, Heaven won’t reject him unless he’s a tyrant like Chieh or Chou. That’s why Yi, Yi Yin and Duke Chou never ruled all beneath Heaven.
“Because Yi Yin was his trusted assistant, T’ang became emperor of all beneath Heaven. When T’ang died, T’ai Ting was no longer alive to succeed him. Wai Ping ruled for two years, and Chung Jen four. Then T’ai Chia4 overthrew the laws of T’ang, so Yi Yin banished him to T’ung. After three years, T’ai Chia began to regret his crimes. He reproached himself and changed. There in T’ung, he brought himself into Duty and dwelled in Humanity. After another three years, having taken Yi Yin’s admonitions to heart, he returned to Po.
“Duke Chou never ruled all beneath Heaven in the Chou Dynasty, and it was for the same reason that Yi never ruled in the Hsia and Yi Yin never ruled in the Shang. Confucius said: With Yao and Shun, succession was through abdication to their chosen successors. With the founders of the Hsia, Shang and Chou dynasties, succession was hereditary. But for all, the principle was the same.”
7 Wan Chang asked: “People say Yi Yin’s cooking was marvelous and that he used it to impress T’ang. Is that true?”
“No,” replied Mencius. “That isn’t what happened. Yi Yin was farming in the countryside at Yu Hsin, delighting in the Way of Yao and Shun. He ignored anything that violated Duty or the Way, even if offered all beneath Heaven. He wouldn’t even glance at it for a thousand teams of horses. If something violated Duty or the Way, he wouldn’t offer or accept the merest trifle for it.
“T’ang sent lavish gifts, inviting Yi Yin to be his counselor, but Yi Yin was so perfectly content that he said: What would I do with T’ang’s lavish gifts? Why should I stop dwelling in these fields, delighting in the Way of Yao and Shun? Only after T’ang had sent three invitations did Yi Yin finally agree, saying: I could go on dwelling in these fields, delighting in the Way of Yao and Shun, but wouldn’t it be better to turn this sovereign into another Yao or Shun? Wouldn’t it be better to turn our people into another nation of Yao or Shun, to see this happen with my own eyes? Having brought this people into being, Heaven appointed the wise to awaken those who will be wise, appointed the awakened to awaken those who will be awakened. Of Heaven’s people, I am one of the awakened, so I should use this Way to awaken the people. If I don’t awaken them, who will?
“If there were any peasants in all beneath Heaven not enjoying the blessings of Yao and Shun, Yi Yin felt as if he himself had thrown them into a ditch. That’s how deeply responsible he felt for all beneath Heaven. So he went to T’ang and counseled him to invade Hsia and rescue its people.
“I’ve never heard of straightening others by bending yourself, let alone straightening all beneath Heaven by disgracing yourself. Sages all have their own methods: some are recluses and some statesmen, some leave and some stay. But these methods all return to the same place: keeping yourself pure.
“I’ve heard that Yi Yin used the Way of Yao and Shun to earn T’ang’s admiration, not that he used his marvelous cooking. In “The Councils of Yi,” Yi Yin says:
Heaven’s vengeance sprang from depravity in the Hsia palace.
Our role sprang from nobility in our Shang palace.”
8 Wan Chang asked: “Some people say Confucius stayed with Yung Chü in Wei and the eunuch Chi Huan in Ch’i. Is that true?”
“No,” replied Mencius. “That isn’t what happened. Some busybody cooked that up. In Wei, Confucius stayed with Yen Ch’ou-yu. In fact, Lord Mi’s wife and Adept Lu’s wife were sisters, and Lord Mi said to Adept Lu: If Confucius will stay at my home, I’ll make him a minister here in Wei. When Lu told him about this, Confucius said: The Mandate of Heaven abides. Confucius took office according to Ritual and renounced office according to Duty. Through both success and failure, he always said: The Mandate of Heaven abides. If he’d stayed with Yung Chü or Chi Huan, he would have violated both Duty and the Mandate of Heaven.
“Confucius left Lu and Wei in disgust. Huan T’ui, the Minister of War in Sung, wanted to kill him, so he had to travel through Sung in disguise. Then, when he was in such trouble, he stayed with the pure Mayor Chen and advised Chou, Lord of Ch’en.
“I have heard you can judge resident counselors by who stays in their homes, and you can judge visiting counselors by whose home they stay in. If Confucius had stayed with Yung Chü or Chi Huan, how could he be Confucius?”
9 Wan Chang asked: “Some people say Po-li Hsi bartered himself to a Ch’in herdsman for five sheep skins and tended this man’s cattle – all to impress Duke Mu of Ch’in. Is it true?”
“No,” replied Mencius. “That isn’t what happened. Some busybody cooked that up. Po-li Hsi was a native of Yü. Chin offered jade from Ch’ui Chi and horses from Ch’ü, trying to buy safe passage through Yü so its armies could attack Kuo. Kung Ch’i advised against it, and Po-li Hsi said nothing. He knew that giving the Duke of Yü such advice was futile, so he left for Ch’in. He was already seventy when that happened. If he didn’t know by then that it was vile to try impressing Duke Mu by tending cattle, how could he be called wise?
“But he knew advice was futile and so didn’t offer any – wouldn’t you call that wise? He knew the Duke of Yü was about to be destroyed and left before it happened – wouldn’t you call that wise? He was appointed to high office in Ch’in, saw Duke Mu was capable of great things and so assisted him – wouldn’t you call that wise? And as prime minister, he made Mu a beacon to all beneath Heaven, worthy of guiding future generations – who but a sage is capable of such things? To sell yourself in order to realize your sovereign – no self-respecting villager would do that. So how could a sage do such a thing?”