The Unmoved Mind and Vast Qi

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Mencius was about to go to court to see the king. The king sent someone to come and say, 'I would have come to see you in person, but I have a cold and cannot be exposed to wind. In the morning I will hold court. I do not know whether I may be allowed to see you?'

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He replied, 'Unfortunately, I am ill and cannot go to court.'

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The next day he went out to offer condolences at the Dongguo family. Gong Sun Chou said, 'Previously you declined on the grounds of illness; today you go to offer condolences. Perhaps that is not permissible?'

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Mencius said, 'Formerly I was ill; today I have recovered. Why should I not go to offer condolences?'

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The king sent someone to ask about his illness, and a physician came. Meng Zhongzi replied, 'Formerly, when there was a royal command, he was suffering from the illness that prevents one from gathering firewood and could not go to court. Now his illness is a little better, and he is hurrying to court. I do not know whether he can arrive or not.' Meng Zhongzi sent several men to intercept him on the road, saying, 'Please be sure not to go home, but to proceed to court.'

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Having no alternative, he went to the house of Jing Chou and lodged there.

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Jing Zi said, “Within the family, the relationship is father and son; outside it, ruler and minister. These are the great human relationships. Affection guides the bond between father and son, and respect the bond between ruler and minister. I have seen the king show you respect, but I have not seen how you show respect to the king.”

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Mencius said, “What are you saying? The people of Qi do not speak to the king about benevolence and righteousness—is it because they think these are not admirable? In their hearts they simply say, ‘What is this man worth discussing benevolence and righteousness with?’ That is the greatest disrespect. I would not dare present anything before the king unless it followed the Way of Yao and Shun. For this reason, no one in Qi shows the king greater respect than I do.”

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Jingzi said, 'No; that is not what is meant. The Ritual says: “When a father summons, one does not merely answer ‘Yes’; when the ruler’s command summons, one does not wait for the carriage to be harnessed.” You were certainly about to go to court, but when you heard the king’s command, you then did not carry it out. It seems that this is not like that ritual.'

Original Chinese text

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Mencius said: “Do you mean this? Zengzi said, ‘The wealth of Jin and Chu cannot be matched. They rely on their wealth; I rely on my benevolence. They rely on their rank; I rely on my righteousness. What is there for me to be dissatisfied about?’ If it were not right, would Zengzi have said it? This is perhaps one way. In the world there are three things universally honored: rank is one, age is one, virtue is one. At court nothing counts like rank; in the villages and communities nothing counts like age; in aiding the world and leading the people nothing counts like virtue. How could one use the possession of one of these to slight the other two? Therefore a ruler who is about to undertake great things must have ministers he does not summon; when he wishes to take counsel, he goes to them. Unless he honors virtue and delights in the Way in this way, he is not sufficient to undertake great things. So it was with Tang and Yi Yin: he learned from him and only then made him his minister, and therefore he became king without toil. With Duke Huan and Guan Zhong: he learned from him and only then made him his minister, and therefore he became hegemon without toil. Today, throughout the world, the lands are equal and the virtues are equal, and none can surpass another. There is no other reason: rulers like to have as ministers those whom they teach, and do not like to have as ministers those from whom they receive teaching. With Tang toward Yi Yin and Duke Huan toward Guan Zhong, they did not dare summon them. Guan Zhong could still not be summoned; how much less one who would not be a Guan Zhong?”

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