Basic Series of National Studies - Mencius

Author: (Zhou Dynasty) Mencius, annotated by Yang Bojun and Yang Fengbin
Publisher:
Publish Date: 2000-07-01
Features: Mencius, named Ke, was from Zou (its ruins are now in Zouchun County, Shandong). He was born around the 17th year of King An of Zhou (385 BC) and died around the 11th year of King Nan of Zhou (304 BC). We know very little about his parents. Han Ying's Han Shi Wai Zhuan from the Western Han Dynasty records stories about his mother, such as "cutting the fabric," "buying pork from the neighbor," and "not daring to leave her," while Liu Xiang's Lie Nu Zhuan also mentions stories like "three relocations" and "leaving Qi," showing that he benefited greatly from his mother's teachings. When Mencius was born, Zisi, the grandson of Confucius, had already passed away several years earlier. He once said, "I did not become a disciple of Confucius, but I privately revered others who followed him" (Li Lou, Part 2). The Xunzi's Critique of the Twelve Scholars lists Zisi and Mencius as belonging to the same school, while the Records of the Grand Historian's Biography of Meng and Xun states that he "studied under the disciples of Zisi," which is more reasonable. Regarding Mencius's life, examining the original text of Mencius, we find that Mencius arrived in Qi during the reign of King Wei of Qi. He likely did not achieve much success in Qi, even declining a gift of 100 yin of gold from King Wei (Gongzhu Chou, Part 2). In the 30th year of King Wei's reign, King In of Song began to claim the title of king and sought to implement benevolent policies (Teng Wen Gong, Part 2), so Mencius went to Song. Gao Dianheng recommended many virtuous scholars (Teng Wen Gong, Part 2), and his dialogue with Dai Ying (Teng Wen Gong, Part 2) also occurred during this period. In Mencius's view, King In of Song had few virtuous advisors around him; since he could not guide King In to be benevolent, Mencius left after accepting a gift of 70 yin of gold (Gongzhu Chou, Part 2). While in Song, Teng Wen Gong was still a prince and passed through Pengcheng, the capital of Song, on his way to Chu, meeting Mencius twice (Teng Wen Gong, Part 1). Soon after, Mencius returned to Zou and engaged in a dialogue with Zou Mu Gong (Liang Hui Wang, Part 2), likely around this time. Perhaps due to his overly blunt speaking style, Mu Gong became displeased and stopped offering gifts, leading to Mencius's famine (Ying Shao's Feng Su Tong Zhi Famine and Prosperity). After Teng Ding Gong's death, Wen Gong sent Ran You to ask Mencius for advice (Teng Wen Gong, Part 1). When Lu Ping Gong ascended the throne, he planned to appoint Mencius's student Yue Zheng Ke to govern (Gao Zi, Part 2), so Mencius went to Lu. However, due to Zang Cang's interference, Mencius lamented, "My lack of opportunity with the ruler of Lu is the will of heaven" (Liang Hui Wang, Part 2). After Wen Gong ascended the throne of Teng, Mencius went to Teng. Wen Gong "asked about governing the state" and had Bi Zhan ask about the "well-field system" (Teng Wen Gong, Part 1). When the people of Qi planned to rebuild the city walls of Xue, Wen Gong was afraid and consulted Mencius (Liang Hui Wang, Part 2). His debate with Chen Xiang, a follower of Xu Xing (Teng Wen Gong, Part 1), also occurred during this time. Teng was merely a small state with an area of no more than 50 li. Mencius had little impact and, in the 15th year of King Hui of Liang, he came to Liang, already nearing his seventies. His dialogues with King Hui (Liang Hui Wang, Part 1) likely took place during this period. The following year, King Hui died, and Xiang Wang ascended the throne. Mencius had a poor impression of him upon meeting him (Liang Hui Wang, Part 1). By this time, King Wei of Qi had died, and Xuan Wang ascended the throne, so Mencius came to Qi from Liang. "Being appointed as a minister and counselor of Qi" (Gongzhu Chou, Part 1) and "attending the mourning ceremony in Teng" (Gongzhu Chou, Part 2) all occurred around this time. In the fifth year of Xuan Wang's reign, Qi attacked Yan. Two years later, "the feudal lords planned to rescue Yan" (Liang Hui Wang, Part 2), and Mencius persuaded Xuan Wang to return the captives, return the valuable artifacts, and consult with the people of Yan to establish a new ruler before withdrawing the troops. However, Xuan Wang did not listen, and the next day, Qi and the feudal lords' armies attacked together, resulting in a decisive defeat for Qi. Xuan Wang then said, "I am deeply ashamed of Mencius" (Gongzhu Chou, Part 2), and Mencius resigned. He was both deeply disappointed and, due to his advanced age, realized his ideals could not be realized, so he said, "In five hundred years, a sage will arise, and among them, there will be a distinguished figure. Since the Zhou Dynasty, more than 700 years have passed, and by calculation, it is past time, but by the times, it is still possible. Heaven has not yet wished to bring peace to the world!" (Gongzhu Chou, Part 2). At this point, Mencius was already over seventy, and he no longer traveled, instead "ordering the disciples of Wan Zhang to arrange the Shi and Shu, express the intentions of Confucius, and write the seven parts of Mencius" (Records of the Grand Historian, Biography of Meng and Xun). Regarding the authorship of Mencius, we believe the passage from Sima Qian quoted above is more credible. From this, we can conclude that while the disciples of Wan Zhang participated in writing Mencius, the main author was still Mencius himself, and the book was largely completed during his lifetime. Regarding this point, Wei Yuan noted in A Study of Mencius's Chronology: "Moreover, Gongduzi, Wuluzi, Lezhengzi, and Xuzi are not named, while Wan Zhang and Gongsun Chou are mentioned. Sima Qian states that after returning, he wrote the seven parts with the disciples of Wan Zhang, making it clear that these two were personally instructed by him and recorded the teachings (Xiangqiumeng, Haosheng Buhe, Chen Zhen, etc., occasionally appear, perhaps also participating in the recording). This is similar to how The Analects was completed by the disciples of Zisi and Zengzi, who are alone mentioned as 'zi,' indicating that the same principle applies here. This is clear."