Using the Mind Fully (Jin Xin)

Mencius said, 'The opposite indeed of benevolent was the king Hui of Liang! The benevolent, beginning with what they care for, proceed to what they do not care for. Those who are the opposite of benevolent, beginning with what they do not care for, proceed to what they care for.'

Mencius said, 'King Hui of Liang was truly the opposite of kind! Kind people begin with what they care about. Then they move on to what they do not care about. People who are the opposite of kind begin with what they do not care about. Then they move on to what they care about.'

Gong Sun Chou said, 'What do you mean?'

Gong Sun Chou asked, 'What do you mean?'

Mencius answered, 'The king Hui of Liang, for the matter of territory, tore and destroyed his people, leading them to battle. Sustaining a great defeat, he would engage again, and afraid lest they should not be able to secure the victory, urged his son whom he loved till he sacrificed him with them. This is what I call "beginning with what they do not care for, and proceeding to what they care for."'

Mencius answered, 'King Hui of Liang led his people into battle for territory, maiming and killing them. After a crushing defeat, he went to war again. Fearing his people might not win, he pushed his beloved son into battle until he sacrificed him alongside his people. This is what I call "starting with what they do not care about, then moving on to what they do."'

Mencius said, 'In the "Spring and Autumn" there are no righteous wars. Instances indeed there are of one war better than another. "Correction" is when the supreme authority punishes its subjects by force of arms. Hostile States do not correct one another.'

Mencius said, 'In the "Spring and Autumn" there are no righteous wars. There are, however, cases where one war is better than another. "Correction" means the supreme authority punishing its subjects by military force. Hostile states do not correct one another.'

Mencius said, 'It would be better to be without the Book of History than to give entire credit to it. In the "Completion of the War," I select two or three passages only, which I believe. "The benevolent man has no enemy under heaven. When the prince the most benevolent was engaged against him who was the most the opposite, how could the blood of the people have flowed till it floated the pestles of the mortars?"'

Mencius said, 'It would be better to have no Book of History than to believe everything in it. In the "Completion of the War," I believe only two or three passages. "A benevolent man has no enemy under heaven. The most benevolent prince fought against the least benevolent ruler. How could the people's blood have flowed so deeply that the pestles used in mortars floated in it?"'

Mencius said, 'There are men who say "I am skilful at marshalling troops, I am skilful at conducting a battle!" They are great criminals. If the ruler of a State love benevolence, he will have no enemy in the kingdom. When Tang was executing his work of correction in the south, the rude tribes on the north murmured. When he was executing it in the east, the rude tribes on the west murmured. Their cry was "Why does he make us last?" When king Wu punished Yin, he had only three hundred chariots of war, and three thousand life-guards. The king said, "Do not fear. Let me give you repose. I am no enemy to the people!" On this, they bowed their heads to the earth, like the horns of animals falling off. "Royal correction" is but another word for rectifying. Each State wishing itself to be corrected, what need is there for fighting?'

Mencius said, 'Some men say, "I am skilled at organizing troops, I am skilled at leading them in battle!" These men are great criminals. If the ruler of a State loves benevolence, he will have no enemy in the kingdom. When Tang was setting things right in the south, the uncivilized tribes in the north grumbled. When he was setting things right in the east, the uncivilized tribes in the west grumbled. Their cry was "Why does he leave us until last?" When King Wu punished Yin, he had only three hundred war chariots and three thousand personal guards. The king said, "Do not be afraid. Let me bring you peace. I am no enemy of the people!" At these words, the people bowed their heads to the ground, like animals’ horns falling off. "Royal correction" simply means setting things right. If every State wishes to be set right, what need is there for fighting?'

Mencius said, 'A carpenter or a carriage-maker may give a man the circle and square, but cannot make him skilful in the use of them.'

Mencius said, 'A carpenter or carriage-maker may give a man a compass and square. But he cannot make the man skilled at using these tools.'

Mencius said, 'Shun's manner of eating his parched grain and herbs was as if he were to be doing so all his life. When he became sovereign, and had the embroidered robes to wear, the lute to play, and the two daughters of Yao to wait on him, he was as if those things belonged to him as a matter of course.'

Mencius said, 'Shun ate his roasted grain and herbs as if he would eat that way all his life. When he became ruler, he had embroidered robes to wear and a lute to play. He also had Yao's two daughters to attend to him. He acted as if all these things naturally belonged to him.'

Mencius said, 'From this time forth I know the heavy consequences of killing a man's near relations. When a man kills another's father, that other will kill his father; when a man kills another's elder brother, that other will kill his elder brother. So he does not himself indeed do the act, but there is only an interval between him and it.'

Mencius said, 'From now on, I understand the grave consequences of killing a man's close relatives. When a man kills another man's father, the other man will kill the killer's father. When a man kills another man's older brother, the other man will kill the killer's older brother. So the first man does not kill his own relative himself. But he is only one step removed from doing so.'

Mencius said, 'Anciently, the establishment of the frontier-gates was to guard against violence. Nowadays, it is to exercise violence.'

Mencius said, 'In ancient times, border gates were set up to protect against violence. Today, border gates are used to commit violence.'

Mencius said, 'If a man himself do not walk in the right path, it will not be walked in even by his wife and children. If he order men according to what is not the right way, he will not be able to get the obedience of even his wife and children.'

Mencius said, 'If a man does not follow the right path himself, even his wife and children will not follow it. If he gives people orders that go against the right way, even his wife and children will not obey him.'

Mencius said, 'A bad year cannot prove the cause of death to him whose stores of gain are large; an age of corruption cannot confound him whose equipment of virtue is complete.'

Mencius said, 'A bad year cannot kill someone with ample supplies stored away. A corrupt age cannot lead someone astray whose virtue is complete.'

Mencius said, 'A man who loves fame may be able to decline a State of a thousand chariots; but if he be not really the man to do such a thing, it will appear in his countenance, in the matter of a dish of rice or a platter of soup.'

Mencius said, 'A man who loves fame may turn down the rule of a state with a thousand chariots. But if he is not truly capable of such self-denial, his face will betray him over a dish of rice or a bowl of soup.'

Mencius said, 'If men of virtue and ability be not confided in, a State will become empty and void. Without the rules of propriety and distinctions of right, the high and the low will be thrown into confusion. Without the great principles of government and their various business, there will not be wealth sufficient for the expenditure.'

Mencius said, 'If virtuous and capable men are not trusted, a state will become empty and desolate. Without rules of proper conduct and distinctions of right, the ranks of high and low will fall into confusion. Without sound principles of government and the practical work of carrying them out, wealth will not cover expenses.'

Mencius said, 'There are instances of individuals without benevolence, who have got possession of a single State, but there has been no instance of the throne's being got by one without benevolence.'

Mencius said, 'Some people without benevolence have gained control of a single state. But no one without benevolence has ever gained the throne.'

Mencius said, 'The people are the most important element in a nation; the spirits of the land and grain are the next; the sovereign is the lightest. Therefore to gain the peasantry is the way to become sovereign; to gain the sovereign is the way to become a prince of a State; to gain the prince of a State is the way to become a great officer. When a prince endangers the altars of the spirits of the land and grain, he is changed, and another appointed in his place. When the sacrificial victims have been perfect, the millet in its vessels all pure, and the sacrifices offered at their proper seasons, if yet there ensue drought, or the waters overflow, the spirits of the land and grain are changed, and others appointed in their place.'

Mencius said, 'The people are the most important part of a nation. The spirits of the land and grain come next, and the sovereign matters least. So winning the support of the peasants is the way to become sovereign. Winning the sovereign's support is the way to become the ruler of a state. Winning a state ruler's support is the way to become a high official. When a ruler endangers the altars of the spirits of the land and grain, he is removed and replaced. The sacrificial animals may be perfect, the millet in its vessels entirely pure, and the sacrifices offered at the proper times. If drought or flooding still follows, the spirits of the land and grain are removed and replaced.'

Mencius said, 'A sage is the teacher of a hundred generations - this is true of Bo Yi and Hui of Liu Xia. Therefore when men now bear the character of Bo Yi, the corrupt become pure, and the weak acquire determination. When they hear the character of Hui of Liu Xia, the mean become generous, and the niggardly become liberal. Those two made themselves distinguished a hundred generations ago, and after a hundred generations, those who hear of them, are all aroused in this manner. Could such effects be produced by them, if they had not been sages? And how much more did they affect those who were in contiguity with them, and felt their inspiring influence!'

Mencius said, 'A sage is a teacher for a hundred generations. This is true of Bo Yi and Hui of Liu Xia. So when people today hear about Bo Yi’s character, the corrupt become pure, and the weak gain determination. When people hear about Hui of Liu Xia’s character, the unkind become generous, and the stingy become giving. These two men distinguished themselves a hundred generations ago. Yet a hundred generations later, all who hear about them are inspired in these ways. Could they have had such effects if they had not been sages? And how much more did they affect those who lived close to them and felt their inspiring influence!'

Mencius said, 'Benevolence is the distinguishing characteristic of man. As embodied in man's conduct, it is called the path of duty.'

Mencius said, 'Kindness is the defining trait of human beings. When expressed in human conduct, kindness is called the path of duty.'

Mencius said, 'When Confucius was leaving Lu, he said, "I will set out by-and-by;" - this was the way in which to leave the State of his parents. When he was leaving Qi, he strained off with his hand the water in which his rice was being rinsed, took the rice, and went away - this was the way in which to leave a strange State.'

Mencius said, 'When Confucius was leaving Lu, he said, "I will leave soon." This was how to leave his parents' state. When he was leaving Qi, he used his hand to drain the water from the rice being rinsed. He took the rice and left. This was how to leave a foreign state.'

Mencius said, 'The reason why the superior man was reduced to straits between Chen and Cai was because neither the princes of the time nor their ministers sympathized or communicated with him.'

Mencius said, 'The noble man faced hardship between Chen and Cai. This was because neither the princes of the time nor their ministers sympathized with him or communicated with him.'

Mo Qi said, 'Greatly am I from anything to depend upon from the mouths of men.'

Mo Qi said, 'I am far from being able to rely on what people say.'

Mencius observed, 'There is no harm in that. Scholars are more exposed than others to suffer from the mouths of men. It is said, in the Book of Poetry, "My heart is disquieted and grieved, I am hated by the crowd of mean creatures." This might have been said by Confucius. And again, "Though he did not remove their wrath, He did not let fall his own fame." This might be said of king Wen.'

Mencius observed, 'There is no harm in that. Scholars are more likely than others to suffer from what people say. The Book of Poetry says, "My heart is troubled and sad. I am hated by the crowd of petty people." Confucius might have said these words. And again, "Though he did not calm their anger, he did not let his own reputation suffer." These words might describe king Wen.'

Mencius said, 'Anciently, men of virtue and talents by means of their own enlightenment made others enlightened. Nowadays, it is tried, while they are themselves in darkness, and by means of that darkness, to make others enlightened.'

Mencius said, 'In ancient times, virtuous and talented men used their own understanding to enlighten others. Nowadays, people try to enlighten others through their own ignorance, while remaining ignorant themselves.'

Mencius said to the disciple Gao, 'There are the footpaths along the hills; if suddenly they be used, they become roads; and if, as suddenly they are not used, the wild grass fills them up. Now, the wild grass fills up your mind.'

Mencius said to the disciple Gao, 'There are footpaths along the hills. If people suddenly start using these paths, the paths become roads. And if people just as suddenly stop using the paths, wild grass fills them. Now, wild grass fills your mind.'

The disciple Gao said, 'The music of Yu was better than that of king Wen.'

The disciple Gao said, 'Yu's music was better than King Wen's music.'

Mencius observed, 'On what ground do you say so?'

Mencius asked, 'What makes you say so?'

And the other replied, 'Because at the pivot the knob of Yu's bells is nearly worn through.'

And the other replied, 'Because the knob of Yu's bells is nearly worn through at the pivot.'

Mencius said, 'How can that be a sufficient proof? Are the ruts at the gate of a city made by a single two-horsed chariot?'

Mencius said, 'How can that be enough proof? Are the ruts at a city gate made by a single chariot pulled by two horses?'

When Qi was suffering from famine, Chen Zhen said to Mencius, 'The people are all thinking that you, Master, will again ask that the granary of Tang be opened for them. I apprehend you will not do so a second time.'

When Qi was suffering from famine, Chen Zhen said to Mencius, 'Master, all the people think you will again ask for the granary of Tang to be opened for them. I fear you will not make the request a second time.'

Mencius said, 'To do it would be to act like Feng Fu. There was a man of that name in Jin, famous for his skill in seizing tigers. Afterwards he became a scholar of reputation, and going once out to the wild country, he found the people all in pursuit of a tiger. The tiger took refuge in a corner of a hill, where no one dared to attack him, but when they saw Feng Fu, they ran and met him. Feng Fu immediately bared his arms, and descended from the carriage. The multitude were pleased with him, but those who were scholars laughed at him.'

Mencius said, 'To do it would be to act like Feng Fu. There was a man named Feng Fu in Jin, famous for his skill in catching tigers. Later he became a respected scholar. Once, while traveling in the countryside, he found the people all chasing a tiger. The tiger took shelter in a corner of a hill, where no one dared to attack it. But when the people saw Feng Fu, they ran to meet him. Feng Fu immediately bared his arms and got down from his carriage. The crowd was pleased with him, but the scholars laughed at him.'

Mencius said, 'For the mouth to desire sweet tastes, the eye to desire beautiful colours, the ear to desire pleasant sounds, the nose to desire fragrant odours, and the four limbs to desire ease and rest - these things are natural. But there is the appointment of Heaven in connexion with them, and the superior man does not say of his pursuit of them, "It is my nature." The exercise of love between father and son, the observance of righteousness between sovereign and minister, the rules of ceremony between guest and host, the display of knowledge in recognising the talented, and the fulfilling the heavenly course by the sage - these are the appointment of Heaven. But there is an adaptation of our nature for them. The superior man does not say, in reference to them, "It is the appointment of Heaven."'

Mencius said, 'The mouth naturally desires sweet tastes, the eyes beautiful colours, the ears pleasant sounds, and the nose fragrant smells. The four limbs naturally desire comfort and rest. But Heaven's decree also governs these desires. So the noble person does not justify pursuing these pleasures by saying, "It is my nature." Love between father and son, righteousness between ruler and minister, and proper ceremony between guest and host reflect Heaven's decree. So do wisdom in recognising talented people and the sage's fulfilment of Heaven's way. But our nature also equips us for these duties. So the noble person does not say of these duties, "It is Heaven's decree."'

Hao Sheng Bu Hai asked, saying, 'What sort of man is Yue Zheng?'

Hao Sheng Bu Hai asked, 'What kind of man is Yue Zheng?'

Mencius replied, 'He is a good man, a real man.'

Mencius replied, 'He is a good man, a true man.'

'What do you mean by "A good man," "A real man?"'

'What do you mean by "a good man" and "a real man"?'

The reply was, 'A man who commands our liking is what is called a good man. He whose goodness is part of himself is what is called real man. He whose goodness has been filled up is what is called beautiful man. He whose completed goodness is brightly displayed is what is called a great man. When this great man exercises a transforming influence, he is what is called a sage. When the sage is beyond our knowledge, he is what is called a spirit-man. Yue Zheng is between the two first characters, and below the four last.'

The reply was, 'A man who wins our liking is called a good man. A man whose goodness is part of who he is is called a real man. A man whose goodness is complete is called a beautiful man. A man whose complete goodness shines brightly is called a great man. When a great man transforms others through his influence, he is called a sage. When a sage is beyond our understanding, he is called a spirit-man. Yue Zheng ranks between the first two types of men and below the last four.'

Mencius said, 'Those who are fleeing from the errors of Mo naturally turn to Yang, and those who are fleeing from the errors of Yang naturally turn to orthodoxy. When they so turn, they should at once and simply be received. Those who nowadays dispute with the followers of Yang and Mo do so as if they were pursuing a stray pig, the leg of which, after they have got it to enter the pen, they proceed to tie.'

Mencius said, 'Those escaping Mo's errors naturally turn to Yang. Those escaping Yang's errors naturally turn to orthodox teachings. When they turn to orthodox teachings, they should be welcomed at once, without further demands. People today argue with the followers of Yang and Mo as if chasing a stray pig. After getting the pig into the pen, they go on to tie its leg.'

Mencius said, 'There are the exactions of hempen-cloth and silk, of grain, and of personal service. The prince requires but one of these at once, deferring the other two. If he require two of them at once, then the people die of hunger. If he require the three at once, then fathers and sons are separated.'

Mencius said, 'There are taxes paid in hemp cloth and silk, in grain, and in personal labor. The prince requires only one kind at a time, postponing the other two. If he requires two kinds at once, the people starve to death. If he requires all three at once, fathers and sons are separated.'

Mencius said, 'The precious things of a prince are three: the territory, the people, the government and its business. If one value as most precious pearls and jade, calamity is sure to befall him.'

Mencius said, 'A prince has three treasures: his territory, his people, and his government and its work. If he values pearls and jade above all else, disaster is sure to strike him.'

Pen Cheng Kuo having obtained an official situation in Qi, Mencius said, 'He is a dead man, that Pen Cheng Kuo!'

After Pen Cheng Kuo obtained an official post in Qi, Mencius said, 'Pen Cheng Kuo is a dead man!'

Pen Cheng Kuo being put to death, the disciples asked, saying, 'How did you know, Master, that he would meet with death?'

After Pen Cheng Kuo was executed, the disciples asked, 'Master, how did you know he would be put to death?'

Mencius replied, 'He was a man, who had a little ability, but had not learned the great doctrines of the superior man. He was just qualified to bring death upon himself, but for nothing more.'

Mencius replied, 'He had a little ability, but had not learned the great principles of a person of noble character. His ability was enough only to bring about his own death, and nothing more.'

When Mencius went to Teng, he was lodged in the Upper palace. A sandal in the process of making had been placed there in a window, and when the keeper of the place came to look for it, he could not find it. On this, some one asked Mencius, saying, 'Is it thus that your followers pilfer?'

When Mencius went to Teng, he stayed in the Upper palace. An unfinished sandal had been placed in a window there. When the palace keeper came to look for the sandal, he could not find it. Someone then asked Mencius, 'Is this how your followers steal?'

Mencius replied, 'Do you think that they came here to pilfer the sandal?'

Mencius replied, 'Do you think they came here to steal the sandal?'

The man said, 'I apprehend not. But you, Master, having arranged to give lessons, do not go back to inquire into the past, and you do not reject those who come to you. If they come with the mind to learn, you receive them without any more ado.'

The man said, 'I don't think so. But you, Master, have arranged to give lessons, and you do not look into your students' past. You do not turn away those who come to you. If people come wanting to learn, you accept them without further questions.'

Mencius said, 'All men have some things which they cannot bear; extend that feeling to what they can bear, and benevolence will be the result. All men have some things which they will not do; extend that feeling to the things which they do, and righteousness will be the result. If a man can give full development to the feeling which makes him shrink from injuring others, his benevolence will be more than can be called into practice. If he can give full development to the feeling which refuses to break through, or jump over, a wall, his righteousness will be more than can be called into practice. If he can give full development to the real feeling of dislike with which he receives the salutation, "Thou," "Thou," he will act righteously in all places and circumstances. When a scholar speaks what he ought not to speak, by guile of speech seeking to gain some end; and when he does not speak what he ought to speak, by guile of silence seeking to gain some end; both these cases are of a piece with breaking through a neighbour's wall.'

Mencius said, 'Everyone has some things they cannot bear. Extend that feeling to the things they can bear, and kindness will follow. Everyone has some things they refuse to do. Extend that feeling to the things they do, and righteousness will follow. If a man fully develops his reluctance to harm others, his kindness will exceed what he can put into practice. If he fully develops his refusal to break through or climb over a wall, his righteousness will likewise exceed what he can put into practice. If he fully develops his genuine dislike of being addressed disrespectfully as "You," "You," he will act rightly everywhere, in every situation. A scholar may say something he should not say, using deceptive speech to gain some end. Or he may leave unsaid something he should say, using deceptive silence to gain some end. Both acts are like breaking through a neighbor’s wall.'

Mencius said, 'Words which are simple, while their meaning is far-reaching, are good words. Principles which, as held, are compendious, while their application is extensive, are good principles. The words of the superior man do not go below the girdle, but great principles are contained in them. The principle which the superior man holds is that of personal cultivation, but the kingdom is thereby tranquillized. The disease of men is this: that they neglect their own fields, and go to weed the fields of others, and that what they require from others is great, while what they lay upon themselves is light.'

Mencius said, 'Good words are simple, but their meaning reaches far. Good principles are brief to state, but wide in their application. A noble man's words do not go below his belt, but they contain great principles. The principle a noble man follows is to improve his own character, but through this the kingdom finds peace. People's failing is that they neglect their own fields and go to weed the fields of others. They demand much from others, but little from themselves.'

Mencius said, 'Yao and Shun were what they were by nature; Tang and Wu were so by returning to natural virtue. When all the movements, in the countenance and every turn of the body, are exactly what is proper, that shows the extreme degree of the complete virtue. Weeping for the dead should be from real sorrow, and not because of the living. The regular path of virtue is to be pursued without any bend, and from no view to emolument. The words should all be necessarily sincere, not with any desire to do what is right. The superior man performs the law of right, and thereby waits simply for what has been appointed.'

Mencius said, 'Yao and Shun were virtuous by nature. Tang and Wu became virtuous by returning to their natural virtue. When every facial expression and bodily movement is exactly proper, that shows complete virtue at its highest level. Weeping for the dead should come from genuine sorrow, not concern for the living. The straight path of virtue should be followed without deviation, and without any thought of personal gain. All words must be sincere, not spoken out of a desire to do what is right. The virtuous person does what is right and simply waits for what has been appointed.'

Mencius said, 'Those who give counsel to the great should despise them, and not look at their pomp and display. Halls several times eight cubits high, with beams projecting several cubits; these, if my wishes were to be realized, I would not have. Food spread before me over ten cubits square, and attendants and concubines to the amount of hundreds; these, though my wishes were realized, I would not have. Pleasure and wine, and the dash of hunting, with thousands of chariots following after me; these, though my wishes were realized, I would not have. What they esteem are what I would have nothing to do with; what I esteem are the rules of the ancients. Why should I stand in awe of them?'

Mencius said, 'Those who advise the powerful should look down on them, not be impressed by their pomp and display. Even if all my wishes came true, I would not want halls several times eight cubits high. Nor would I want their beams to project several cubits. I would not want food spread before me over an area ten cubits square, even if my wishes came true. Nor would I want hundreds of attendants and concubines. Even if my wishes came true, I would not want pleasure, wine, and the thrill of hunting. Nor would I want thousands of chariots following me. What the powerful value, I want nothing to do with. What I value are the principles of the ancients. Why should I stand in awe of the powerful?'

Mencius said, 'To nourish the mind there is nothing better than to make the desires few. Here is a man whose desires are few - in some things he may not be able to keep his heart, but they will be few. Here is a man whose desires are many - in some things he may be able to keep his heart, but they will be few.'

Mencius said, 'Nothing is better for nourishing the mind than having few desires. Consider a man with few desires. He may fail to stay true to his heart in some things, but those things will be few. Consider a man with many desires. He may stay true to his heart in some things, but those things will be few.'

Mencius said, 'Zeng Xi was fond of sheep-dates, and his son, the philosopher Zeng, could not bear to eat sheep-dates.' Gong Sun Chou asked, saying, 'Which is best, minced meat and broiled meat, or sheep-dates?'

Mencius said, 'Zeng Xi liked sheep-dates, and his son, the philosopher Zeng, could not bear to eat them.' Gong Sun Chou asked, 'Which is better, minced meat and broiled meat, or sheep-dates?'

Mencius said, 'Mince and broiled meat, to be sure.'

Mencius said, 'Minced and grilled meat, of course.'

Gong Sun Chou went on, 'Then why did the philosopher Zeng eat mince and broiled meat, and would not eat sheep-dates?'

Gong Sun Chou continued, 'Then why did the philosopher Zeng eat minced and grilled meat but refuse to eat sheep-dates?'

Mencius answered, 'For mince and broiled meat there is a common liking, while that for sheep-dates was peculiar. We avoid the name, but do not avoid the surname. The surname is common; the name is peculiar.'

Mencius answered, 'People generally like minced and broiled meat, but the liking for sheep-dates was personal. We avoid using a person's given name, but not the family name. The family name is shared, but the given name is personal.'

Wan Zhang asked, saying, 'Confucius, when he was in Chen, said: "Let me return. The scholars of my school are ambitious, but hasty. They are for advancing and seizing their object, but cannot forget their early ways." Why did Confucius, when he was in Chen, think of the ambitious scholars of Lu?'

Wan Zhang asked, 'When Confucius was in Chen, he said: "Let me return. The scholars of my school are ambitious but hasty. They want to push ahead and reach their goals, but they cannot forget their old ways." Why did Confucius think of the ambitious scholars of Lu while he was in Chen?'

Mencius replied, 'Confucius not getting men pursuing the true medium, to whom he might communicate his instructions, determined to take the ardent and the cautiously-decided. The ardent would advance to seize their object; the cautiously-decided would keep themselves from certain things. It is not to be thought that Confucius did not wish to get men pursuing the true medium, but being unable to assure himself of finding such, he therefore thought of the next class.'

Mencius replied, 'Confucius could not find men who pursued true balance and whom he could teach. So he decided to teach the passionate and those firm in their restraint. The passionate would press ahead toward their goals. Those firm in their restraint would avoid certain actions. We should not think Confucius did not want to find men who pursued true balance. But he could not be sure of finding such men, so he considered the next best group.'

'I venture to ask what sort of men they were who could be styled "The ambitious?"'

' May I ask what kind of men could be called "the ambitious?"'

'Such,' replied Mencius, 'as Qin Zhang, Zeng Xi, and Mu Pi, were those whom Confucius styled "ambitious."'

'People like Qin Zhang, Zeng Xi, and Mu Pi,' replied Mencius, 'were those Confucius called "ambitious."'

'Why were they styled "ambitious?"'

'Why were they called "ambitious?"'

The reply was, 'Their aim led them to talk magniloquently, saying, "The ancients!" "The ancients!" But their actions, where we fairly compare them with their words, did not correspond with them. When he found also that he could not get such as were thus ambitious, he wanted to get scholars who would consider anything impure as beneath them. Those were the cautiously-decided, a class next to the former.' Zhang pursued his questioning, 'Confucius said, "They are only your good careful people of the villages at whom I feel no indignation, when they pass my door without entering my house. Your good careful people of the villages are the thieves of virtue."'

The reply was, 'Their ambition led them to speak grandly, saying, "The ancients!" "The ancients!" But when we fairly compare their actions with their words, the two did not match. When he found he could not attract such ambitious scholars, he wanted scholars who would consider anything impure beneath them. These were the cautious but firm scholars, a class second to the ambitious ones.' Zhang continued his questioning, 'Confucius said, "Only the respectable, cautious villagers can pass my door without entering my house without making me indignant. These respectable, cautious villagers are the thieves of virtue."'

'What sort of people were they who could be styled "Your good careful people of the villages?"'

'What kind of people could be called "Your good, careful village people?"'

Mencius replied, 'They are those who say, "Why are they so magniloquent? Their words have not respect to their actions and their actions have not respect to their words, but they say, "The ancients! The ancients! Why do they act so peculiarly, and are so cold and distant? Born in this age, we should be of this age, to be good is all that is needed." Eunuch-like, flattering their generation - such are your good careful men of the villages.'

Mencius replied, 'They are the people who say, "Why do they use such grand language? Their words do not match their actions, and their actions do not match their words. But they say, "The ancients! The ancients!" Why do they behave so strangely and remain so cold and distant? We were born in this age, so we should fit in with this age. Being good is all that is needed." Like eunuchs, they flatter the people of their time. Such are your respectable, cautious men of the villages.'

Wan Zhang said, 'Their whole village styles those men good and careful. In all their conduct they are so. How was it that Confucius considered them the thieves of virtue?'

Wan Zhang said, 'Their whole village calls those men good and careful. They are good and careful in everything they do. Why did Confucius consider them thieves of virtue?'

Mencius replied, 'If you would blame them, you find nothing to allege. If you would criticise them, you have nothing to criticise. They agree with the current customs. They consent with an impure age. Their principles have a semblance of right-heartedness and truth. Their conduct has a semblance of disinterestedness and purity. All men are pleased with them, and they think themselves right, so that it is impossible to proceed with them to the principles of Yao and Shun. On this account they are called "The thieves of virtue." Confucius said, "I hate a semblance which is not the reality. I hate the darnel, lest it be confounded with the corn. I hate glib-tonguedness, lest it be confounded with righteousness. I hate sharpness of tongue, lest it be confounded with sincerity. I hate the music of Chang, lest it be confounded with the true music. I hate the reddish blue, lest it be confounded with vermilion. I hate your good careful men of the villages, lest they be confounded with the truly virtuous." The superior man seeks simply to bring back the unchanging standard, and, that being correct, the masses are roused to virtue. When they are so aroused, forthwith perversities and glossed wickedness disappear.'

Mencius replied, 'If you wanted to blame them, you would find no grounds. If you wanted to criticize them, you would find nothing to criticize. They follow current customs. They go along with a corrupt age. Their principles seem honest and sincere. Their conduct seems selfless and pure. Everyone is pleased with them, and they believe they are right. As a result, it is impossible to guide them toward the principles of Yao and Shun. For this reason, they are called "The thieves of virtue." Confucius said, "I hate what looks genuine but is not. I hate darnel, a weed, for fear it will be mistaken for grain. I hate smooth talk, for fear it will be mistaken for righteousness. I hate a sharp tongue, for fear it will be mistaken for sincerity. I hate the music of Chang, for fear it will be mistaken for true music. I hate reddish blue, for fear it will be mistaken for vermilion. I hate your respectable, cautious village men, for fear they will be mistaken for truly virtuous people." The person of noble character seeks only to restore the unchanging standard. Once that standard is set right, the people are inspired to practice virtue. When the people are inspired in this way, corrupt behavior and wickedness disguised as goodness immediately disappear.'

Mencius said, 'From Yao and Shun down to Tang were 500 years and more. As to Yu and Gao Yao, they saw those earliest sages, and so knew their doctrines, while Tang heard their doctrines as transmitted, and so knew them. From Tang to king Wen were 500 years and more. As to Yi Yin, and Lai Zhu, they saw Tang and knew his doctrines, while king Wen heard them as transmitted, and so knew them. From king Wen to Confucius were 500 years and more. As to Tai Gong Wang and San Yi Sheng, they saw Wen, and so knew his doctrines, while Confucius heard them as transmitted, and so knew them. From Confucius downwards until now, there are only 100 years and somewhat more. The distance in time from the sage is so far from being remote, and so very near at hand was the sage's residence. In these circumstances, is there no one to transmit his doctrines? Yea, is there no one to do so?'

Mencius said, 'More than 500 years passed from Yao and Shun to Tang. Yu and Gao Yao saw those early sages and so knew their teachings. Tang, however, heard their teachings as passed down and so came to know them. More than 500 years passed from Tang to king Wen. Yi Yin and Lai Zhu saw Tang and so knew his teachings. King Wen, however, heard Tang's teachings as passed down and so came to know them. More than 500 years passed from king Wen to Confucius. Tai Gong Wang and San Yi Sheng saw king Wen and so knew his teachings. Confucius, however, heard king Wen's teachings as passed down and so came to know them. Only a little more than 100 years have passed from Confucius to the present. The sage lived not long ago, and his home was very close by. Given these circumstances, is there no one to pass on his teachings? Indeed, is there no one to do so?'