Mencius - (Figure Text)

Author: Zhu Xi
Publisher:
Publish Date: 2006-07-01
Features: Seven chapters.
Mencius met King Hui of Liang. The king said, "Old man! You have come from thousands of miles away. Will you surely bring some benefit to our state?" Mencius replied, "Why must you say 'benefit'? There is nothing but benevolence and righteousness. If the king says, 'What will benefit our state?' the ministers say, 'What will benefit our families?' and the common people say, 'What will benefit us?' When the people above and below mutually seek profit, the state will be in danger. In a ten-thousand-chariot state, those who assassinate the ruler must be from a thousand-chariot families. In a thousand-chariot state, those who assassinate the ruler must be from a hundred-chariot families. Taking ten from a thousand and a hundred from a thousand is not considered too much. If one prioritizes profit over righteousness, they will never be satisfied. There has never been a benevolent person who abandoned their parents, nor has there been a righteous person who placed their ruler second. The king should also say nothing but benevolence and righteousness—why must you say 'benefit'?"
[Annotations] ① King Hui of Liang was the Marquis of Wei. He ruled Daliang and arrogantly called himself king, posthumously titled Hui. The Records of the Grand Historian states, "In the thirty-fifth year of King Hui, he treated scholars with humble manners and generous gifts to attract them, and Mencius came to Liang." ② "Old man" refers to an elderly person. ③ The king's "benefit" refers to enriching the state and strengthening the army. ④ Benevolence is the virtue of the heart, the principle of love. Righteousness is the regulation of the heart, the propriety of actions. These two sentences summarize the main idea of this chapter, with the following text elaborating on it. This pattern is often followed. ⑤ This explains the harm of seeking profit to clarify the meaning of "why must you say 'benefit'." "Seek" means to take. The upper takes from the lower, and the lower takes from the upper, hence "mutually seek profit." The state is in danger refers to the impending disaster of assassination and seizure. "Chariot" (shèng) is pronounced in the fourth tone, meaning the number of chariots. A ten-thousand-chariot state refers to the area within the's capital with a thousand li in circumference, where ten thousand chariots are deployed. A thousand-chariot family refers to the's ministers who govern an area of a hundred li, deploying a thousand chariots. A thousand-chariot state is a's state. A hundred-chariot family is a's minister. "Assassinate" means to kill one of higher status. "Satisfied" (yàn) is pronounced as , meaning to be full. It means that a minister takes one-tenth from the ruler, which is already too much. If they also prioritize profit over righteousness, they will not just assassinate the ruler but seize everything, yet their hearts will never be content. ⑥ This explains that benevolence and righteousness are never without benefit, clarifying the meaning of "there is nothing but benevolence and righteousness." "Abandon" (yí) means to discard. "Place second" (hòu) means not to prioritize. A benevolent person must love their parents, and a righteous person must prioritize their ruler. Therefore, if a ruler practices benevolence and righteousness without seeking profit, those below will be influenced and naturally support them. ⑦ Repeated to conclude the meaning of the two preceding sections. This chapter speaks of benevolence and righteousness being rooted in the inherent nature of the human heart and the public principle of heaven. The desire for profit arises from the comparison between self and others, the private desire of human nature. Following heaven's principle, one seeks no profit yet finds no harm; indulging in human desire, one seeks profit but follows it with harm. This is what is meant by a slight difference leading to a great error. This is the profound intention of Mencius's work in starting with the basics and the beginning, something scholars should carefully examine and clearly discern. The Grand Historian said, "When I read Mencius's book, every time King Hui asks, 'What will benefit our state,' I cannot help but put down the book and speak. 'Alas! Profit is indeed the beginning of chaos. The master rarely spoke of profit, always preventing its source. Therefore, he said, 'If one acts according to passion, they will accumulate grievances.' From the to the common people, how is the harm of loving profit any different!' The Confucian scholar Cheng said, 'A gentleman never does not desire profit, but if they make profit their sole focus, it brings harm. Only benevolence and righteousness do not seek profit yet never lack benefit. At that time, all people sought profit and no longer knew of benevolence and righteousness. Therefore, Mencius spoke of benevolence and righteousness but not profit, to cut off the root and block the source to rescue them from harm. This is the heart of the sages.'" P004-P005