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118

34[1]

Po-i and Shu-ch`i[2] would not allow their eyes to look on a bad
sight, or their ears to listen to a bad sound. They would not serve
a prince of whom they did not approve, or command a people
whom they did not esteem. They could not bear to dwell either
in [a court] from which a lawless government emanated, or among
lawless people. They considered living with commoners as equivalent
to sitting in dirt and charcoal while wearing court robes and
court cap. Therefore when men [now] hear the character of Po-i,
the avaricious[3] become pure and the weak acquire determination.

When we come to Liu-hsia Hui,[4] it is not thus. He was not
ashamed to serve an impure prince, nor would he refuse an inferior
office. When advanced to employment he did not conceal his
worth, [but] made it a point to follow[5] the True Way. When
straitened by poverty he did not grieve; when dismissed and
left without office he did not murmur. Living with commoners
he was happy[6] and would not leave. [He would say,] "Although
he stand by my side with breast and arms bare, or with his body
naked, how can another person[7] defile me?" Therefore when men
[now] hear the character of Liu-hsia Hui, the mean become generous
and the niggardly become liberal.

When we come to Confucius' leaving Lu and delaying his
departure,[8] "when it was proper to go, he went,[9] and when it was
proper to stay, he stayed": this is the way to leave the country
of one's father and mother.[10]


119

Po-i among the saints was the pure one; Liu-hsia Hui was the
accommodating one; and Confucius was the temperate one.[11] The
Ode says,[12]

Neither violent nor remiss,
Neither hard nor soft.
This speaks of moderation and harmony.

 
[1]

This is taken from Mêng-tzŭ 10A.1a-b (Mencius 369-72) with omissions and
slight changes in wording. I have followed Legge's translation.

[2]

Mencius does not mention [OMITTED].

[3]

For [OMITTED] Mencius has [OMITTED] "the corrupt." Chao (95-6) quotes evidence showing
that [OMITTED] was probably also the original reading in Mencius.

[4]

Mencius has only the name. HSWC has omitted a paragraph on I-yin.

[5]

For [OMITTED] Mencius has [OMITTED].

[6]

For [OMITTED] ibid. has [OMITTED].

[7]

For [OMITTED] ibid. has [OMITTED].

[8]

The words are ascribed to Confucius, ibid., which has [OMITTED] for [OMITTED].

[9]

For [OMITTED] Mencius has [OMITTED] "go quickly."

[10]

Mencius transposes this phrase before [OMITTED]. . . .

[11]

For [OMITTED] Mencius has [OMITTED].

[12]

Shih 641 No. 304/4.