Gifts, Courtesy, and Principle
Text
English translation
Original Chinese text
万章曰:“敢问交际何心也?”孟子曰:“恭也。”曰:“却之却之为不恭,何哉?”曰:“尊者赐之,曰:‘其所取之者,义乎不义乎?’而后受之,以是为不恭,故弗却也。”曰:“请无以辞却之,以心却之,曰:‘其取诸民之不义也。’而以他辞无受,不可乎?”曰:“其交也以道,其接也以礼,斯孔子受之矣。”
English translation
Wan Zhang asked, “What attitude should one have when giving and receiving gifts?” Mencius replied, “Respect.” Wan Zhang asked, “Why is refusing a gift considered disrespectful?” Mencius said, “When a respected elder gives something, it is disrespectful to first suspect whether it was obtained justly and only then decide whether to accept it. That is why one should not refuse.” Wan Zhang asked, “Could one refuse inwardly—believing the gift was unjustly taken from the people—and decline for some other stated reason?” Mencius replied, “If the giver’s dealings follow the Way and the gift is offered with proper courtesy, Confucius would accept it.”
Original Chinese text
万章曰:“今有御人于国门之外者,其交也以道,其馈也以礼,斯可受御与?”曰:“不可。《康诰》曰:‘杀越人于货,闵不畏死,凡民罔不譈’是不待教而诛者也。殷受夏,周受殷,所不辞也,于今为烈,如之何其受之?”
English translation
Wan Zhang asked, “Suppose someone murders and robs outside the city gate, yet otherwise deals with people properly and presents gifts with courtesy. May such a gift be accepted?” Mencius replied, “No. The Counsels of Kang says, ‘Those who kill and rob, fierce and unafraid of death, are hated by all the people.’ Such people are to be punished without waiting for instruction. The Shang received the realm from the Xia, and the Zhou received it from the Shang; neither declined the succession. Such cases remain serious even today. How could one accept a gift from such a person?”
Original Chinese text
曰:“今之诸侯取之于民也,犹御也。‘茍善其礼际矣,斯君子受之’,敢问何说也?”曰:“子以为有王者作,将比今之诸侯而诛之乎?其教之不改而后诛之乎?夫谓非其有而取之者盗也,充类至义之尽也。孔子之仕于鲁也,鲁人猎较,孔子亦猎较。猎较犹可,而况受其赐乎?”
English translation
Wan Zhang said, “Today’s feudal lords take from the people much as robbers do. Yet it is said, ‘If the courtesy surrounding the exchange is proper, a gentleman may accept the gift.’ How should that be understood?” Mencius replied, “Do you think that if a true king arose, he would condemn all today’s lords to death? Or would he first teach them and execute them only if they refused to reform? Saying that taking what is not yours is theft pushes a principle to its furthest conclusion in order to clarify justice. When Confucius served in Lu, people there hunted and divided the game through a practice called liejiao, and Confucius took part too. If even that practice could be tolerated, how much more could one accept a gift from a ruler?”
Original Chinese text
曰:“然则孔子之仕也,非事道与?”曰:“事道也。”“事道奚猎较也?”曰:“孔子先簿正祭器,不以四方之食供簿正。”
English translation
Wan Zhang asked, “Then did Confucius not enter office to serve the Way?” Mencius said, “He did.” “Why, then, did he take part in liejiao?” “Confucius first registered and fixed the number of sacrificial vessels; he did not use food from the four directions, which was difficult to obtain regularly, to make up the required amount.”
Original Chinese text
曰:“奚不去也?”曰:“为之兆也,兆足以行矣,而不行,而后去;是以未尝有所终三年淹也。孔子有见行可之仕,有际可之仕,有公养之仕。于季桓子,见行可之仕也;于卫灵公,际可之仕也;于卫孝公,公养之仕也。”
English translation
Wan Zhang asked, “Why did he not leave?” Mencius replied, “He was laying the groundwork for reform. If the opening was sufficient to put the Way into practice but it was not carried out, then he left. Thus he never remained anywhere for a full three years. Confucius served in office under three circumstances: when he saw that the Way could be implemented; when a suitable relationship or opportunity arose; and when he was publicly supported. With Ji Huanzi, he saw that the Way could be put into practice; with Duke Ling of Wei, circumstances and the relationship made service fitting; with Duke Xiao of Wei, he accepted public support.”