Li Lou

Mencius said, 'The power of vision of Li Lou, and skill of hand of Gong Shu, without the compass and square, could not form squares and circles. The acute ear of the music-master Kuang, without the pitch-tubes, could not determine correctly the five notes. The principles of Yao and Shun, without a benevolent government, could not secure the tranquil order of the kingdom. There are now princes who have benevolent hearts and a reputation for benevolence, while yet the people do not receive any benefits from them, nor will they leave any example to future ages - all because they do not put into practice the ways of the ancient kings.

Mencius said, 'Even Li Lou’s sharp eyesight and Gong Shu’s skilled hands could not produce squares and circles without a compass and square. Even music-master Kuang’s keen hearing could not correctly identify the five notes without pitch-tubes. The principles of Yao and Shun could not bring peace and order to the kingdom without a benevolent government. There are princes today who have kind hearts and a reputation for kindness. Yet the people receive no benefits from these princes, nor will these princes leave an example for future generations. All this is because these princes do not put the ways of the ancient kings into practice.'

'Hence we have the saying: "Virtue alone is not sufficient for the exercise of government; laws alone cannot carry themselves into practice." It is said in the Book of Poetry, "Without transgression, without forgetfulness, Following the ancient statutes." Never has any one fallen into error, who followed the laws of the ancient kings. When the sages had used the vigour of their eyes, they called in to their aid the compass, the square, the level, and the line, to make things square, round, level, and straight: the use of the instruments is inexhaustible. When they had used their power of hearing to the utmost, they called in the pitch-tubes to their aid to determine the five notes - the use of those tubes is inexhaustible. When they had exerted to the utmost the thoughts of their hearts, they called in to their aid a government that could not endure to witness the sufferings of men - and their benevolence overspread the kingdom.

'Hence the saying: "Virtue alone is not enough to govern. Laws alone cannot put themselves into practice." The Book of Poetry says, "Without wrongdoing, without forgetting, Following the ancient laws." No one who followed the laws of the ancient kings has ever gone wrong. After using their eyesight to the fullest, the sages turned to the compass, square, level, and line for help. These tools helped them make things square, round, level, and straight. The tools have endless uses. After using their hearing to the fullest, the sages turned to pitch-tubes to determine the five notes. These tubes have endless uses. After thinking as deeply as they could, the sages turned to government that could not bear to see people suffer. And their kindness spread throughout the kingdom.

'Hence we have the saying: "To raise a thing high, we must begin from the top of a mound or a hill; to dig to a great depth, we must commence in the low ground of a stream or a marsh." Can he be pronounced wise, who, in the exercise of government, does not proceed according to the ways of the former kings? Therefore only the benevolent ought to be in high stations. When a man destitute of benevolence is in a high station, he thereby disseminates his wickedness among all below him. When the prince has no principles by which he examines his administration, and his ministers have no laws by which they keep themselves in the discharge of their duties, then in the court obedience is not paid to principle, and in the office obedience is not paid to rule. Superiors violate the laws of righteousness, and inferiors violate the penal laws. It is only by a fortunate chance that a State in such a case is preserved.

'So we have the saying: "To raise something high, we must start at the top of a mound or hill. To dig very deep, we must start in the low ground of a stream or marsh." Can a ruler be called wise if he does not govern according to the ways of the former kings? Therefore, only benevolent people should hold high office. When a man without benevolence holds high office, he spreads his wickedness among all those below him. When a prince has no principles for judging his government, and his ministers have no laws to guide their duties, principles go unheeded at court, and rules go unheeded in public offices. Those in authority violate moral laws, and those below them violate criminal laws. Only good fortune preserves a state in such circumstances.

'Therefore it is said, "It is not the exterior and interior walls being incomplete, and the supply of weapons offensive and defensive not being large, which constitutes the calamity of a kingdom. It is not the cultivable area not being extended, and stores and wealth not being accumulated, which occasions the ruin of a State." When superiors do not observe the rules of propriety, and inferiors do not learn, then seditious people spring up, and that State will perish in no time. It is said in the Book of Poetry, "When such an overthrow of Zhou is being produced by Heaven, Be not ye so much at your ease!" " At your ease;" - that is, dilatory. And so dilatory may those officers be deemed, who serve their prince without righteousness, who take office and retire from it without regard to propriety, and who in their words disown the ways of the ancient kings. Therefore it is said, "To urge one's sovereign to difficult achievements may be called showing respect for him. To set before him what is good and repress his perversities may be called showing reverence for him. He who does not do these things, saying to himself, My sovereign is incompetent to this, may be said to play the thief with him."'

'Therefore it is said, "Incomplete inner and outer walls and too few offensive and defensive weapons do not constitute a kingdom’s disaster. A lack of expanded farmland and accumulated supplies and wealth does not cause a State’s ruin." When those above disregard proper conduct and those below fail to learn, rebellious people arise. Then that State will perish in no time. The Book of Poetry says, "When Heaven is bringing about such an overthrow of Zhou, Do not be so at ease!" "At ease" means slow to act. Officers may be considered slow to act when they serve their prince without righteousness. The same applies when they take or leave office without regard for proper conduct. It also applies when their words reject the ways of the ancient kings. Therefore it is said, "Urging one’s sovereign to undertake difficult achievements may be called showing him respect. Presenting what is good to him and curbing his wayward impulses may be called showing him reverence. An officer may neglect these duties, telling himself, My sovereign is incapable of this. Such an officer may be said to rob his sovereign."'

Mencius said, 'The compass and square produce perfect circles and squares. By the sages, the human relations are perfectly exhibited. He who as a sovereign would perfectly discharge the duties of a sovereign, and he who as a minister would perfectly discharge the duties of a minister, have only to imitate - the one Yao, and the other Shun. He who does not serve his sovereign as Shun served Yao, does not respect his sovereign; and he who does not rule his people as Yao ruled his, injures his people. Confucius said, "There are but two courses, which can be pursued, that of virtue and its opposite." A ruler who carries the oppression of his people to the highest pitch, will himself be slain, and his kingdom will perish. If one stop short of the highest pitch, his life will notwithstanding be in danger, and his kingdom will be weakened. He will be styled "The Dark," or "The Cruel," and though he may have filial sons and affectionate grandsons, they will not be able in a hundred generations to change the designation. This is what is intended in the words of the Book of Poetry, "The beacon of Yin is not remote, It is in the time of the (last) sovereign of Xia."'

Mencius said, 'Compasses and squares produce perfect circles and squares. Sages provide perfect models for human relationships. A ruler who wants to fulfill his duties perfectly need only imitate Yao. A minister who wants to fulfill his duties perfectly need only imitate Shun. Anyone who does not serve his ruler as Shun served Yao does not respect his ruler. Anyone who does not govern his people as Yao governed his harms his people. Confucius said, "There are only two paths to follow: virtue and its opposite." A ruler who oppresses his people to the utmost will himself be killed, and his kingdom will perish. If his oppression stops short of that extreme, his life will still be in danger, and his kingdom will weaken. He will be called "The Dark," or "The Cruel." Though he may have devoted sons and loving grandsons, they cannot change that name even in a hundred generations. This is the meaning of these words from the Book of Poetry: "Yin need not look far for a warning. It lies in the time of the (last) ruler of Xia."'

Mencius said, 'It was by benevolence that the three dynasties gained the throne, and by not being benevolent that they lost it. It is by the same means that the decaying and flourishing, the preservation and perishing, of States are determined. If the sovereign be not benevolent, he cannot preserve the throne from passing from him. If the Head of a State be not benevolent, he cannot preserve his rule. If a high noble or great officer be not benevolent, he cannot preserve his ancestral temple. If a scholar or common man be not benevolent, be cannot preserve his four limbs. Now they hate death and ruin, and yet delight in being not benevolent - this is like hating to be drunk, and yet being strong to drink wine!'

Mencius said, 'The three dynasties gained the throne through benevolence and lost it by failing to be benevolent. Benevolence also determines whether states decline or flourish, survive or perish. If a sovereign is not benevolent, he cannot keep his throne. If the head of a state is not benevolent, he cannot keep his power. If a high noble or senior official is not benevolent, he cannot preserve his ancestral temple. If a scholar or common man is not benevolent, he cannot keep his four limbs intact. Yet they hate death and ruin while taking pleasure in being unkind. This is like hating drunkenness while eagerly drinking wine!'

Mencius said, 'If a man love others, and no responsive attachment is shown to him, let him turn inwards and examine his own benevolence. If he is trying to rule others, and his government is unsuccessful, let him turn inwards and examine his wisdom. If he treats others politely, and they do not return his politeness, let him turn inwards and examine his own feeling of respect. When we do not, by what we do, realise what we desire, we must turn inwards, and examine ourselves in every point. When a man's person is correct, the whole kingdom will turn to him with recognition and submission. It is said in the Book of Poetry, "Be always studious to be in harmony with the ordinances of God, And you will obtain much happiness."'

Mencius said, 'If a man loves others and receives no affection in return, he should look inward and examine his own kindness. If he tries to govern others but fails, he should look inward and examine his wisdom. If he treats others politely and receives no politeness in return, he should look inward and examine his own respect. When our actions do not achieve what we want, we must look inward and examine ourselves in every way. When a man's own conduct is right, the whole kingdom will acknowledge his authority and submit to him. The Book of Poetry says, "Always strive to live in harmony with God's commands, And you will find much happiness."'

Mencius said, 'People have this common saying, "The kingdom, the State, the family." The root of the kingdom is in the State. The root of the State is in the family. The root of the family is in the person of its Head.'

Mencius said, 'People commonly say, "The kingdom, the state, the family." The kingdom rests on the state. The state rests on the family. The family rests on the person who heads it.'

Mencius said, 'The administration of government is not difficult - it lies in not offending the great families. He whom the great families affect, will be affected by the whole State; and he whom any one State affects, will be affected by the whole kingdom. When this is the case, such an one's virtue and teachings will spread over all within the four seas like the rush of water.'

Mencius said, 'Governing is not difficult. It comes down to not offending the great families. Whoever wins the support of the great families will win the support of the whole State. And whoever wins the support of any one State will win the support of the whole kingdom. When that happens, his virtue and teachings will spread to everyone within the four seas like rushing water.'

Mencius said, 'When right government prevails in the kingdom, princes of little virtue are submissive to those of great, and those of little worth to those of great. When bad government prevails in the kingdom, princes of small power are submissive to those of great, and the weak to the strong. Both these cases are the rule of Heaven. They who accord with Heaven are preserved, and they who rebel against Heaven perish. The duke Jing of Qi said, "Not to be able to command others, and at the same time to refuse to receive their commands, is to cut one's self off from all intercourse with others." His tears flowed forth while he gave his daughter to be married to the prince of Wu.

Mencius said, 'When the kingdom is well governed, princes with little virtue submit to those with great virtue. Princes of little worth submit to those of great worth. When the kingdom is badly governed, princes with little power submit to those with great power. The weak submit to the strong. Both situations follow the rule of Heaven. Those who follow Heaven survive, and those who defy Heaven perish. The duke Jing of Qi said, "If you cannot command others yet refuse to accept their commands, you cut yourself off from all dealings with others." His tears flowed as he gave his daughter in marriage to the prince of Wu.

'Now the small States imitate the large, and yet are ashamed to receive their commands. This is like a scholar's being ashamed to receive the commands of his master. For a prince who is ashamed of this, the best plan is to imitate king Wen. Let one imitate king Wen, and in five years, if his State be large, or in seven years, if it be small, he will be sure to give laws to the kingdom. It is said in the Book of Poetry, "The descendants of the sovereigns of the Shang dynasty, Are in number more than hundreds of thousands, But, God having passed His decree, They are all submissive to Zhou. They are submissive to Zhou, Because the decree of Heaven is not unchanging. The officers of Yin, admirable and alert, Pour out the libations, and assist in the capital of Zhou." Confucius said, "As against so benevolent a sovereign, they could not be deemed a multitude." Thus, if the prince of a state love benevolence, he will have no opponent in all the kingdom. Now they wish to have no opponent in all the kingdom, but they do not seek to attain this by being benevolent. This is like a man laying hold of a heated substance, and not having first dipped it in water. It is said in the Book of Poetry, "Who can take up a heated substance, Without first dipping it (in water)?"'

'Now the small states imitate the large ones, yet are ashamed to take orders from them. This is like a student being ashamed to take orders from his teacher. For a prince ashamed to take such orders, the best course is to imitate king Wen. If a prince imitates king Wen, he will certainly give laws to the kingdom within five years for a large state. For a small state, he will do so within seven years. The Book of Poetry says, "The descendants of the rulers of the Shang dynasty number more than hundreds of thousands. But after God issued his decree, they all submitted to Zhou. They submitted to Zhou because Heaven's decree does not remain unchanged. The officers of Yin, admirable and alert, pour out ceremonial offerings of wine and serve in Zhou's capital." Confucius said, "Against such a benevolent ruler, even their great numbers could not count as a multitude." So, if a state's prince loves benevolence, he will have no opponent anywhere in the kingdom. Now princes want to have no opponent anywhere in the kingdom, but they do not seek this through benevolence. This is like someone picking up a hot object without first dipping it in water. The Book of Poetry says, "Who can pick up a hot object without first dipping it (in water)?"'

Mencius said, 'How is it possible to speak with those princes who are not benevolent? Their perils they count safety, their calamities they count profitable, and they have pleasure in the things by which they perish. If it were possible to talk with them who so violate benevolence, how could we have such destruction of States and ruin of Families? There was a boy singing, "When the water of the Cang Lang is clear, It does to wash the strings of my cap; When the water of the Cang Lang is muddy, It does to wash my feet." Confucius said, "Hear what he sings, my children. When clear, then he will wash his cap-strings; and when muddy, he will wash his feet with it. This different application is brought by the water on itself." A man must first despise himself, and then others will despise him. A family must first destroy itself, and then others will destroy it. A State must first smite itself, and then others will smite it. This is illustrated in the passage of the Tai Jia, "When Heaven sends down calamities, it is still possible to escape them. When we occasion the calamities ourselves, it is not possible any longer to live."'

Mencius said, 'How can you reason with princes who lack benevolence? They see danger as safety and disaster as gain. They take pleasure in the very things that destroy them. If princes who so violate benevolence could be reasoned with, how could States be destroyed and Families ruined? There was a boy singing, "When the water of the Cang Lang is clear, I can wash my cap strings in it. When the water of the Cang Lang is muddy, I can wash my feet in it." Confucius said, "Listen to his song, my children. When the water is clear, he will wash his cap strings in it. When the water is muddy, he will wash his feet in it. The water itself determines how he uses it." A man must first despise himself before others will despise him. A family must first destroy itself before others will destroy it. A State must first strike at itself before others will strike at it. A passage in the Tai Jia illustrates this: "When Heaven sends disasters, it is still possible to escape them. When we bring disasters on ourselves, we can no longer survive."'

Mencius said, 'Jie and Zhou's losing the throne, arose from their losing the people, and to lose the people means to lose their hearts. There is a way to get the kingdom: get the people, and the kingdom is got. There is a way to get the people: get their hearts, and the people are got. There is a way to get their hearts: it is simply to collect for them what they like, and not to lay on them what they dislike. The people turn to a benevolent rule as water flows downwards, and as wild beasts fly to the wilderness. Accordingly, as the otter aids the deep waters, driving the fish into them, and the hawk aids the thickets, driving the little birds to them, so Jie and Zhou aided Tang and Wu, driving the people to them. If among the present rulers of the kingdom, there were one who loved benevolence, all the other princes would aid him, by driving the people to him. Although he wished not to become sovereign, he could not avoid becoming so. The case of one of the present princes wishing to become sovereign is like the having to seek for mugwort three years old, to cure a seven years' sickness. If it have not been kept in store, the patient may all his life not get it. If the princes do not set their wills on benevolence, all their days will be in sorrow and disgrace, and they will be involved in death and ruin. This is illustrated by what is said in the Book of Poetry, "How otherwise can you improve the kingdom? You will only with it go to ruin."'

Mencius said, 'Jie and Zhou lost their thrones because they lost the people. Losing the people means losing their hearts. There is a way to gain the kingdom: win over the people, and the kingdom is yours. There is a way to win over the people: win their hearts, and the people are yours. There is a way to win their hearts: simply gather for them what they like. Do not burden them with what they dislike. The people turn to benevolent rule as water flows downhill and wild beasts flee to the wilderness. So the otter helps the deep waters by driving fish into them. The hawk helps the thickets by driving small birds into them. In the same way, Jie and Zhou helped Tang and Wu by driving the people to them. If one of the kingdom's present rulers loved benevolence, all the other princes would help him. They would drive the people to him. Even if he did not wish to become sovereign, he could not avoid it. A present-day prince wishing to become sovereign is like someone seeking three-year-old mugwort to cure a seven-year illness. If the mugwort has not been stored beforehand, the patient may never obtain it in his lifetime. If the princes do not commit themselves to benevolence, all their days will be filled with sorrow and disgrace. They will face death and ruin. The Book of Poetry illustrates this: "How else can you improve the kingdom? You will only go to ruin along with it."'

Mencius said, 'With those who do violence to themselves, it is impossible to speak. With those who throw themselves away, it is impossible to do anything. To disown in his conversation propriety and righteousness, is what we mean by doing violence to one's self. To say "I am not able to dwell in benevolence or pursue the path of righteousness," is what we mean by throwing one's self away. Benevolence is the tranquil habitation of man, and righteousness is his straight path. Alas for them, who leave the tranquil dwelling empty and do not reside in it, and who abandon the right path and do not pursue it?'

Mencius said, 'It is impossible to talk with those who harm themselves. It is impossible to do anything with those who give up on themselves. By harming yourself, we mean rejecting proper conduct and righteousness in your speech. By giving up on yourself, we mean saying, "I cannot live with benevolence or follow the path of righteousness." Benevolence is a person's peaceful home, and righteousness is the straight path to follow. How sad that people leave this peaceful home empty instead of living in it. They abandon the right path instead of following it.'

Mencius said, 'The path of duty lies in what is near, and men seek for it in what is remote. The work of duty lies in what is easy, and men seek for it in what is difficult. If each man would love his parents and show the due respect to his elders, the whole land would enjoy tranquillity.'

Mencius said, 'The path of duty lies close at hand, yet people look for it far away. Duty calls for simple actions, yet people look for difficult tasks. If every person loved their parents and showed proper respect to their elders, the whole land would enjoy peace.'

Mencius said, 'When those occupying inferior situations do not obtain the confidence of the sovereign, they cannot succeed in governing the people. There is a way to obtain the confidence of the sovereign: if one is not trusted by his friends, he will not obtain the confidence of his sovereign. There is a way of being trusted by one's friends: if one do not serve his parents so as to make them pleased, he will not be trusted by his friends. There is a way to make one's parents pleased: if one, on turning his thoughts inwards, finds a want of sincerity, he will not give pleasure to his parents. There is a way to the attainment of sincerity in one's self: if a man do not understand what is good, he will not attain sincerity in himself. Therefore, sincerity is the way of Heaven. To think how to be sincere is the way of man. Never has there been one possessed of complete sincerity, who did not move others. Never has there been one who had not sincerity who was able to move others.'

Mencius said, 'Officials in lower positions cannot govern the people successfully if they do not have the ruler’s trust. There is a way to gain the ruler’s trust: if your friends do not trust you, your ruler will not trust you. There is a way to earn your friends’ trust: if you do not serve your parents well enough to please them, your friends will not trust you. There is a way to please your parents: if you look within yourself and find that you lack sincerity, you will not please your parents. There is a way to become sincere: if you do not understand what is good, you will not become sincere. Therefore, sincerity is the way of Heaven. Thinking about how to be sincere is the human way. No one who was completely sincere has ever failed to move others. No one who lacked sincerity has ever been able to move others.'

Mencius said, 'Bo Yi, that he might avoid Zhou, was dwelling on the coast of the northern sea. When he heard of the rise of king Wen, he roused himself, and said, "Why should I not go and follow him? I have heard that the chief of the West knows well how to nourish the old." Tai Gong, that he might avoid Zhou, was dwelling on the coast of the eastern sea. When he heard of the rise of king Wen, he roused himself, and said, "Why should I not go and follow him? I have heard that the chief of the West knows well how to nourish the old." Those two old men were the greatest old men of the kingdom. When they came to follow king Wen, it was the fathers of the kingdom coming to follow him. When the fathers of the kingdom joined him, how could the sons go to any other? Were any of the princes to practise the government of king Wen, within seven years he would be sure to be giving laws to the kingdom.'

Mencius said, 'Bo Yi was living on the coast of the northern sea to avoid Zhou. When he heard of king Wen’s rise, he stirred himself and said, "Why shouldn’t I go and follow him? I have heard that the chief of the West knows how to care well for the elderly." Tai Gong was living on the coast of the eastern sea to avoid Zhou. When he heard of king Wen’s rise, he stirred himself and said, "Why shouldn’t I go and follow him? I have heard that the chief of the West knows how to care well for the elderly." These two old men were the greatest elders in the kingdom. When they came to follow king Wen, it was as though the fathers of the kingdom had come to follow him. Once the fathers of the kingdom joined him, how could the sons follow anyone else? If any prince governed as king Wen did, he would certainly be making laws for the kingdom within seven years.'

Mencius said, 'Qiu acted as chief officer to the head of the Ji family, whose evil ways he was unable to change, while he exacted from the people double the grain formerly paid. Confucius said, "He is no disciple of mine. Little children, beat the drum and assail him." Looking at the subject from this case, we perceive that when a prince was not practising benevolent government, all his ministers who enriched him were rejected by Confucius - how much more would he have rejected those who are vehement to fight for their prince! When contentions about territory are the ground on which they fight, they slaughter men till the fields are filled with them. When some struggle for a city is the ground on which they fight, they slaughter men till the city is filled with them. This is what is called "leading on the land to devour human flesh." Death is not enough for such a crime. Therefore, those who are skilful to fight should suffer the highest punishment. Next to them should be punished those who unite some princes in leagues against others; and next to them, those who take in grassy commons, imposing the cultivation of the ground on the people.'

Mencius said, 'Qiu served as chief officer to the head of the Ji family but could not change his evil ways. Yet Qiu collected twice as much grain from the people as they had paid before. Confucius said, "He is no disciple of mine. Little children, beat the drum and attack him." From this case, we see that Confucius rejected all ministers who enriched a prince who did not govern benevolently. How much more would he have rejected those who eagerly fought for their prince! When rulers fight over territory, they slaughter people until the fields are filled with the dead. When rulers fight over a city, they slaughter people until the city is filled with the dead. This is called "leading the land to devour human flesh." Even death is not enough to punish such a crime. Therefore, those skilled in warfare should receive the harshest punishment. Next should come those who form alliances among some princes against others. After them should come those who take over common grasslands and force the people to cultivate them.'

Mencius said, 'Of all the parts of a man's body there is none more excellent than the pupil of the eye. The pupil cannot be used to hide a man's wickedness. If within the breast all be correct, the pupil is bright. If within the breast all be not correct, the pupil is dull. Listen to a man's words and look at the pupil of his eye. How can a man conceal his character?'

Mencius said, 'Of all the parts of a man's body, none is better than the pupil of his eye. The pupil cannot hide a man's wickedness. If all is right in his heart, his pupil is bright. If not all is right in his heart, his pupil is dull. Listen to a man's words and look at the pupil of his eye. How can a man hide his character?'

Mencius said, 'The respectful do not despise others. The economical do not plunder others. The prince who treats men with despite and plunders them, is only afraid that they may not prove obedient to him - how can he be regarded as respectful or economical? How can respectfulness and economy be made out of tones of the voice, and a smiling manner?'

Mencius said, 'Respectful people do not look down on others. Thrifty people do not rob others. A prince who treats people with contempt and robs them fears only that those people may not obey him. How can such a prince be considered respectful or thrifty? How can a tone of voice and a smile amount to respect and thrift?'

Chun Yu Kun said, 'Is it the rule that males and females shall not allow their hands to touch in giving or receiving anything?'

Chun Yu Kun said, 'Is the rule that men and women must not touch hands when giving or receiving anything?'

Mencius replied, 'It is the rule.'

Mencius replied, 'That is the rule.'

Kun asked, 'If a man's sister-in-law be drowning, shall he rescue her with his hand?'

Kun asked, 'If a man's sister-in-law is drowning, should he use his hand to rescue her?'

Mencius said, 'He who would not so rescue the drowning woman is a wolf. For males and females not to allow their hands to touch in giving and receiving is the general rule; when a sister-in-law is drowning, to rescue her with the hand is a peculiar exigency.'

Mencius said, 'Anyone who would not reach out to save the drowning woman is a wolf. As a general rule, men and women should not touch hands when giving or receiving things. But when a sister-in-law is drowning, saving her by taking her hand is an emergency exception.'

Kun said, 'The whole kingdom is drowning. How strange it is that you will not rescue it!'

Kun said, 'The whole kingdom is drowning. How strange that you refuse to save it!'

Mencius answered, 'A drowning kingdom must be rescued with right principles, as a drowning sister-in-law has to be rescued with the hand. Do you wish me to rescue the kingdom with my hand?'

Mencius answered, 'A drowning kingdom must be saved through right principles, just as a drowning sister-in-law must be saved by hand. Do you want me to save the kingdom with my hand?'

Gong Sun Chou said, 'Why is it that the superior man does not himself teach his son?'

Gong Sun Chou said, 'Why doesn't a virtuous man teach his son himself?'

Mencius replied, 'The circumstances of the case forbid its being done. The teacher must inculcate what is correct. When he inculcates what is correct, and his lessons are not practised, he follows them up with being angry. When he follows them up with being angry, then, contrary to what should be, he is offended with his son. At the same time, the pupil says, 'My master inculcates on me what is correct, and he himself does not proceed in a correct path." The result of this is, that father and son are offended with each other. When father and son come to be offended with each other, the case is evil. The ancients exchanged sons, and one taught the son of another. Between father and son, there should be no reproving admonitions to what is good. Such reproofs lead to alienation, and than alienation there is nothing more inauspicious.'

Mencius replied, 'The circumstances do not allow it. A teacher must teach what is right. When his son does not put those lessons into practice, the father becomes angry. When he becomes angry, he resents his son, which should not happen. At the same time, the son says, 'My teacher teaches me what is right, but he himself does not act rightly." As a result, father and son resent each other. When father and son resent each other, the situation is bad. In ancient times, fathers exchanged sons, and each taught the other's son. Fathers and sons should not scold each other into doing good. Such scolding leads to estrangement, and nothing is more harmful than estrangement.'

Mencius said, 'Of services, which is the greatest? The service of parents is the greatest. Of charges, which is the greatest ? The charge of one's self is the greatest. That those who do not fail to keep themselves are able to serve their parents is what I have heard. But I have never heard of any, who, having failed to keep themselves, were able notwithstanding to serve their parents. There are many services, but the service of parents is the root of all others. There are many charges, but the charge of one's self is the root of all others. The philosopher Zeng, in nourishing Zeng Xi, was always sure to have wine and flesh provided. And when they were being removed, he would ask respectfully to whom he should give what was left. If his father asked whether there was anything left, he was sure to say, "There is." After the death of Zeng Xi, when Zeng Yuan came to nourish Zengzi, he was always sure to have wine and flesh provided. But when the things were being removed, he did not ask to whom he should give what was left, and if his father asked whether there was anything left, he would answer "No;" - intending to bring them in again. This was what is called "nourishing the mouth and body." We may call Zengzi's practice "nourishing the will." To serve one's parents as Zengzi served his, may be accepted as flial piety.'

Mencius said, 'Of all forms of service, which is greatest? Serving one's parents is greatest. Of all responsibilities, which is greatest? The responsibility to preserve one's own character is greatest. I have heard that those who preserve their own character can serve their parents. But I have never heard of anyone who failed to preserve their character yet could still serve their parents. There are many forms of service, but serving one's parents is the foundation of all the others. There are many responsibilities, but preserving one's own character is the foundation of all the others. When the philosopher Zeng cared for Zeng Xi, he always made sure there was wine and meat. When the food was cleared away, he would respectfully ask whom he should give the leftovers to. If his father asked whether anything was left, he always said, "There is." After Zeng Xi died, Zeng Yuan cared for Zengzi and always made sure there was wine and meat. But when the food was cleared away, he did not ask whom he should give the leftovers to. If his father asked whether anything was left, he would answer "No," intending to serve the leftovers again. This is called "nourishing the mouth and body." We may call Zengzi's practice "nourishing the will." Serving one's parents as Zengzi served his may be accepted as filial piety.'

Mencius said, 'It is not enough to remonstrate with a sovereign on account of the mal-employment of ministers, nor to blame errors of government. It is only the great man who can rectify what is wrong in the sovereign's mind. Let the prince be benevolent, and all his acts will be benevolent. Let the prince be righteous, and all his acts will be righteous. Let the prince be correct, and everything will be correct. Once rectify the ruler, and the kingdom will be firmly settled.'

Mencius said, 'It is not enough to challenge a ruler over the misuse of ministers or to criticize mistakes in government. Only a great man can correct what is wrong in the ruler's mind. Let the ruler be compassionate, and all his actions will be compassionate. Let the ruler be just, and all his actions will be just. Let the ruler act rightly, and everything will be right. Once the ruler is set right, the kingdom will be firmly established.'

Mencius said, 'There are cases of praise which could not be expected, and of reproach when the parties have been seeking to be perfect.'

Mencius said, 'Sometimes people receive unexpected praise. And sometimes people are criticized when they have been striving for perfection.'

Mencius said, 'Men's being ready with their tongues arises simply from their not having been reproved.'

Mencius said, 'People are quick to speak simply because they have never been rebuked.'

Mencius said, 'The evil of men is that they like to be teachers of others.'

Mencius said, 'People's fault is that they like to teach others.'

The disciple Yue Zheng went in the train of Zi Ao to Qi. He came to see Mencius, who said to him, 'Are you also come to see me?' Yue Zheng replied, 'Master, why do you speak such words?' 'How many days have you been here?' asked Mencius. 'I came yesterday.' 'Yesterday! Is it not with reason then that I thus speak?' 'My lodging-house was not arranged.' 'Have you heard that a scholar's lodging-house must be arranged before he visit his elder?' Yue Zheng said, 'I have done wrong.'

The disciple Yue Zheng traveled to Qi with Zi Ao and his followers. He went to see Mencius, who said to him, 'Have you come to see me too?' Yue Zheng replied, 'Master, why do you say that?' 'How many days have you been here?' asked Mencius. 'I arrived yesterday.' 'Yesterday! Then don't I have good reason to speak as I did?' 'My lodging wasn't ready.' 'Have you heard that a scholar must get his lodging ready before visiting his elder?' Yue Zheng said, 'I was wrong.'

Mencius, addressing the disciple Yue Zheng, said to him, 'Your coming here in the train of Zi Ao was only because of the food and the drink. I could not have thought that you, having learned the doctrine of the ancients, would have acted with a view to eating and drinking.'

Mencius said to his disciple Yue Zheng, 'You came here with Zi Ao only for the food and drink. You have studied the teachings of the ancients. I would never have thought you would act for the sake of food and drink.'

Mencius said, 'There are three things which are unfilial, and to have no posterity is the greatest of them. Shun married without informing his parents because of this, lest he should have no posterity. Superior men consider that his doing so was the same as if he had informed them.'

Mencius said, 'There are three ways to fail in your duty to your parents. Having no descendants is the greatest of them. For this reason, Shun married without telling his parents, for fear he would otherwise have no descendants. Virtuous men consider his action the same as if he had told his parents.'

Mencius said, 'The richest fruit of benevolence is this: the service of one's parents. The richest fruit of righteousness is this: the obeying one's elder brothers. The richest fruit of wisdom is this: the knowing those two things, and not departing from them. The richest fruit of propriety is this: the ordering and adorning those two things. The richest fruit of music is this: the rejoicing in those two things. When they are rejoiced in, they grow. Growing, how can they be repressed? When they come to this state that they cannot be repressed, then unconsciously the feet begin to dance and the hands to move.'

Mencius said, 'The richest fruit of benevolence is caring for one's parents. The richest fruit of righteousness is obeying one's older brothers. The richest fruit of wisdom is understanding these two duties and never straying from them. The richest fruit of propriety is giving these two duties order and grace. The richest fruit of music is taking joy in these two duties. When we take joy in these duties, they grow. As they grow, how can they be held back? When they can no longer be held back, our feet begin to dance and our hands move without our realizing it.'

Mencius said, 'Suppose the case of the whole kingdom turning in great delight to an individual to submit to him. To regard the whole kingdom thus turning to him in great delight but as a bundle of grass - only Shun was capable of this. He considered that if one could not get the hearts of his parents he could not be considered a man, and that if he could not get to an entire accord with his parents, he could not be considered a son. By Shun's completely fulfilling everything by which a parent could be served, Gu Sou was brought to find delight in what was good. When Gu Sou was brought to find that delight, the whole kingdom was transformed. When Gu Sou was brought to find that delight, all fathers and sons in the kingdom were established in their respective duties. This is called great filial piety.'

Mencius said, 'Suppose the whole kingdom joyfully turned to one person and submitted to him. Only Shun could regard the kingdom's joyful submission as no more valuable than a bundle of grass. He believed that anyone who could not win his parents' hearts could not be considered a man. He also believed that anyone who could not live in complete harmony with his parents could not be considered a son. Shun did everything a son could do to serve a parent, leading Gu Sou to take delight in goodness. When Gu Sou came to delight in goodness, the whole kingdom was transformed. When Gu Sou came to delight in goodness, all fathers and sons in the kingdom fulfilled their respective duties. This is called great filial piety.'