The Unmoved Mind and Vast Qi
Text
English translation
Original Chinese text
孟子将朝王。王使人来曰:「寡人如就见者也,有寒疾,不可以风;朝将视朝,不识可使寡人得见乎?」
English translation
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?'
Original Chinese text
对曰:「不幸而有疾,不能造朝。」
English translation
He replied, 'Unfortunately, I am ill and cannot go to court.'
Original Chinese text
明日出吊于东郭氏。公孙丑曰:「昔者辞以病,今日吊,或者不可乎?」
English translation
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?'
Original Chinese text
曰:「昔者疾,今日愈,如之何不吊?」
English translation
Mencius said, 'Formerly I was ill; today I have recovered. Why should I not go to offer condolences?'
Original Chinese text
王使人问疾,医来。孟仲子对曰:「昔者有王命,有采薪之忧,不能造朝。今病小愈,趋造于朝;我不识能至否乎?」使数人要于路曰:「请必无归而造于朝。」
English translation
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.'
Original Chinese text
不得已而之景丑氏宿焉。
English translation
Having no alternative, he went to the house of Jing Chou and lodged there.
Original Chinese text
景子曰:「内则父子,外则君臣,人之大伦也。父子主恩,君臣主敬。丑见王之敬子也,未见所以敬王也。」
English translation
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.”
Original Chinese text
曰:「恶!是何言也!齐人无以仁义与王言者,岂以仁义为不美也?其心曰『是何足与言仁义也』云尔,则不敬莫大乎是。我非尧舜之道不敢以陈于王前,故齐人莫如我敬王也。」
English translation
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.”
Original Chinese text
景子曰:「否,非此之谓也。《礼》曰:『父召无诺;君命召,不俟驾。』固将朝也,闻王命而遂不果,宜与夫礼若不相似然。」
English translation
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
曰:「岂谓是与?曾子曰:『晋楚之富,不可及也。彼以其富,我以吾仁;彼以其爵,我以吾义,吾何慊乎哉?』夫岂不义而曾子言之?是或一道也。天下有达尊三:爵一,齿一,德一。朝廷莫如爵,乡党莫如齿,辅世长民莫如德。恶得有其一,以慢其二哉?故将大有为之君,必有所不召之臣;欲有谋焉则就之。其尊德乐道,不如是不足以有为也。故汤之于伊尹,学焉而后臣之,故不劳而王;桓公之于管仲,学焉而后臣之,故不劳而霸;今天下地丑德齐,莫能相尚。无他,好臣其所教,而不好臣其所受教。汤之于伊尹,桓公之于管仲,则不敢召;管仲且犹不可召,而况不为管仲者乎?」
English translation
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?”