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Holy Confucian Analects
   Texts 1 - 41
   Texts 42 - 82
   Texts 83 - 123
   Texts 124 - 164
   Texts 165 - 205
   Texts 206 - 246
   Texts 247 - 287
   Texts 288 - 328
   Texts 329 - 369
   Texts 370 - 410
   Texts 411 - 451
   Texts 452 - 492
   Texts 493 - 533
   Texts 534 - 574
   Texts 575 - 615
   Texts 616 - 656
   Texts 657 - 697
   Texts 698 - 738
   Texts 739 - 779
   Texts 780 - 851
Holy Mencius
   
Chapter 1
   
Chapter 2
   
Chapter 3
   
Chapter 4
   
Chapter 5
   
Chapter 6
   
Chapter 7
   
Chapter 8
   
Chapter 9
   
Chapter 10
   
Chapter 11
   
Chapter 12
   
Chapter 13
   
Chapter 14
   
Chapter 15
   
Chapter 16
   
Chapter 17
   
Chapter 18
   
Chapter 19
   
Chapter 20
   
Chapter 21
   
Chapter 22
   
Chapter 23
   
Chapter 24
   
Chapter 25
   
Chapter 26
   
Chapter 27
   
Chapter 28
The Doctrine of the Mean
The Great Learning

 

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Home : Confucianism : Holy Mencius Chapter 25
Holy Mencius Chapter 25

1. Mencius said, 'He who has exhausted all his mental constitution knows his nature. Knowing his nature, he knows Heaven.

2. 'To preserve one's mental constitution, and nourish one's nature, is the way to serve Heaven.

3. 'When neither a premature death nor long life causes a man any double-mindedness, but he waits in the cultivation of his personal character for whatever issue;-- this is the way in which he establishes his Heaven-ordained being.'

1. Mencius said, 'There is an appointment for everything. A man should receive submissively what may be correctly ascribed thereto.

2. 'Therefore, he who has the true idea of what is Heaven's appointment will not stand beneath a precipitous wall.

3. 'Death sustained in the discharge of one's duties may correctly be ascribed to the appointment of Heaven.

4. 'Death under handcuffs and fetters cannot correctly be so ascribed.'

1. Mencius said, 'When we get by our seeking and lose by our neglecting;-- in that case seeking is of use to getting, and the things sought for are those which are in ourselves.

2. 'When the seeking is according to the proper course, and the getting is only as appointed;-- in that case the seeking is of no use to getting, and the things sought are without ourselves.'

1. Mencius said, 'All things are already complete in us.

2. 'There is no greater delight than to be conscious of sincerity on self-examination.

3. 'If one acts with a vigorous effort at the law of reciprocity, when he seeks for the realization of perfect virtue, nothing can be closer than his approximation to it.'

2. 'Those who form contrivances and versatile schemes distinguished for their artfulness, do not allow their sense of shame to come into action.

3. 'When one differs from other men in not having this sense of shame, what will he have in common with them?'

Mencius said, 'The able and virtuous monarchs of antiquity loved virtue and forgot their power. And shall an exception be made of the able and virtuous scholars of antiquity, that they did not do the same? They delighted in their own principles, and were oblivious of the power of princes. Therefore, if kings and dukes did not show the utmost respect, and observe all forms of ceremony, they were not permitted to come frequently and visit them. If they thus found it not in their power to pay them frequent visits, how much less could they get to employ them as ministers?'

1. Mencius said to Sung Ku-ch'ien, 'Are you fond, Sir, of travelling to the different courts? I will tell you about such travelling.

2. 'If a prince acknowledge you and follow your counsels, be perfectly satisfied. If no one do so, be the same.'

3. Ku-ch'ien said, 'What is to be done to secure this perfect satisfaction?' Mencius replied, 'Honour virtue and delight in righteousness, and so you may always be perfectly satisfied.

4. 'Therefore, a scholar, though poor, does not let go his righteousness; though prosperous, he does not leave his own path.

5. 'Poor and not letting righteousness go;-- it is thus that the scholar holds possession of himself. Prosperous and not leaving the proper path;-- it is thus that the expectations of the people from him are not disappointed.

6. 'When the men of antiquity realized their wishes, benefits were conferred by them on the people. If they did not realize their wishes, they cultivated their personal character, and became illustrious in the world. If poor, they attended to their own virtue in solitude; if advanced to dignity, they made the whole kingdom virtuous as well.'

Mencius said, 'The mass of men wait for a king Wan, and then they will receive a rousing impulse. Scholars distinguished from the mass, without a king Wan, rouse themselves.'

Mencius said, 'Add to a man the families of Han and Wei. If he then look upon himself without being elated, he is far beyond the mass of men.'

Mencius said, 'Let the people be employed in the way which is intended to secure their ease, and though they be toiled, they will not murmur. Let them be put to death in the way which is intended to preserve their lives, and though they die, they will not murmur at him who puts them to death.'

1. Mencius said, 'Under a chief, leading all the princes, the people look brisk and cheerful. Under a true sovereign, they have an air of deep contentment.

2. 'Though he slay them, they do not murmur. When he benefits them, they do not think of his merit. From day to day they make progress towards what is good, without knowing who makes them do so.

3. 'Wherever the superior man passes through, transformation follows; wherever he abides, his influence is of a spiritual nature. It flows abroad, above and beneath, like that of Heaven and Earth. How can it be said that he mends society but in a small way!'

1. Mencius said, 'Kindly words do not enter so deeply into men as a reputation for kindness.

2. 'Good government does not lay hold of the people so much as good instructions.

3. 'Good government is feared by the people, while good instructions are loved by them. Good government gets the people's wealth, while good instructions get their hearts.'

1. Mencius said, 'The ability possessed by men without having been acquired by learning is intuitive ability, and the knowledge possessed by them without the exercise of thought is their intuitive knowledge.

2. 'Children carried in the arms all know to love their parents, and when they are grown a little, they all know to love their elder brothers.

3. 'Filial affection for parents is the working of benevolence. Respect for elders is the working of righteousness. There is no other reason for those feelings;-- they belong to all under heaven.'

Mencius said, 'When Shun was living amid the deep retired mountains, dwelling with the trees and rocks, and wandering among the deer and swine, the difference between him and the rude inhabitants of those remote hills appeared very small. But when he heard a single good word, or saw a single good action, he was like a stream or a river bursting its banks, and flowing out in an irresistible flood.'

2. 'They are the friendless minister and concubine's son, who keep their hearts under a sense of peril, and use deep precautions against calamity. On this account they become distinguished for their intelligence.'

2. 'There are ministers who seek the tranquillity of the State, and find their pleasure in securing that tranquillity.

3. 'There are those who are the people of Heaven. They, judging that, if they were in office, they could carry out their principles, throughout the kingdom, proceed so to carry them out.

4. 'There are those who are great men. They rectify themselves and others are rectified.'

2. 'That his father and mother are both alive, and that the condition of his brothers affords no cause for anxiety;-- this is one delight.

3. 'That, when looking up, he has no occasion for shame before Heaven, and, below, he has no occasion to blush before men;-- this is a second delight.

4. 'That he can get from the whole kingdom the most talented individuals, and teach and nourish them;-- this is the third delight.

5. 'The superior man has three things in which he delights, and to be ruler over the kingdom is not one of them.'

1. Mencius said, 'Wide territory and a numerous people are desired by the superior man, but what he delights in is not here.

2. 'To stand in the centre of the kingdom, and tranquillize the people within the four seas;-- the superior man delights in this, but the highest enjoyment of his nature is not here.

3. What belongs by his nature to the superior man cannot be increased by the largeness of his sphere of action, nor diminished by his dwelling in poverty and retirement;-- for this reason that it is determinately apportioned to him by Heaven.

4. 'What belongs by his nature to the superior man are benevolence, righteousness, propriety, and knowledge. These are rooted in his heart; their growth and manifestation are a mild harmony appearing in the countenance, a rich fullness in the back, and the character imparted to the four limbs. Those limbs understand to arrange themselves, without being told.'

1. Mencius said, 'Po-, that he might avoid Chu, was dwelling on the coast of the northern sea when he heard of the rise of king Wan. 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." T'i-kung, to avoid Chu, was dwelling on the coast of the eastern sea. When he heard of the rise of king Wan, he said, "Why should I not go and follow him? I have heard that the chief if the West knows well how to nourish the old." If there were a prince in the kingdom, who knew well how to nourish the old, all men of virtue would feel that he was the proper object for them to gather to.

2. 'Around the homestead with its five mu, the space beneath the walls was planted with mulberry trees, with which the women nourished silkworms, and thus the old were able to have silk to wear. Each family had five brood hens and two brood sows, which were kept to their breeding seasons, and thus the old were able to have flesh to eat. The husbandmen cultivated their farms of 100 mu, and thus their families of eight mouths were secured against want.

3. 'The expression, "The chief of the West knows well how to nourish the old," refers to his regulation of the fields and dwellings, his teaching them to plant the mulberry and nourish those animals, and his instructing the wives and children, so as to make them nourish their aged. At fifty, warmth cannot be maintained without silks, and at seventy flesh is necessary to satisfy the appetite. Persons not kept warm nor supplied with food are said to be starved and famished, but among the people of king Wan, there were no aged who were starved or famished. This is the meaning of the expression in question.'

1. Mencius said, 'Let it be seen to that their fields of grain and hemp are well cultivated, and make the taxes on them light;-- so the people may be made rich.

2. 'Let it be seen to that the people use their resources of food seasonably, and expend their wealth only on the prescribed ceremonies:-- so their wealth will be more than can be consumed.

3. 'The people cannot live without water and fire, yet if you knock at a man's door in the dusk of the evening, and ask for water and fire, there is no man who will not give them, such is the abundance of these things. A sage governs the kingdom so as to cause pulse and grain to be as abundant as water and fire. When pulse and grain are as abundant as water and fire, how shall the people be other than virtuous?'



 

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