An In-depth Interpretation of Mencius' 'The Trees of Ox Mountain' Chapter: The Core of Innate Goodness and Cultivation of Mind and Nature

Chapter 19: The Overall Picture of Pre-Qin Heart/Nature Philosophy

Section 19.1 From Confucius to Mencius — The Development of Heart/Nature Philosophy

Confucius initiated a moral philosophy centered on "Benevolence" (Ren), but Confucius himself rarely discussed "Nature" (Xing) directly. The Analects (Book 9, 23rd chapter) records:

Zigong said: "The Master’s writings and compositions can be heard, but the Master’s words on Nature (xing) and the Heavenly Way (tian dao) cannot be heard."

Zigong said: The Master's writings (visible learning) can be heard, but the Master’s words on nature and the Heavenly Way are not often heard. This indicates that while Confucius had thoughts on nature and the Heavenly Way, he rarely spoke of them publicly—perhaps because they were too profound to be taught openly to all disciples.

Mencius inherited Confucius’s thought and greatly developed and clarified the portions concerning "Xing" (Nature) and "Xin" (Heart/Mind). Confucius said, "By nature, men are nearly alike; by practice, they get to be wide apart." Mencius further clarified, "Nature is good." Confucius said, "Is Benevolence far away$32 If I wish for Benevolence, it arrives immediately." Mencius further explained that "Benevolence and Righteousness are rooted in the heart." Confucius said, "If held, it exists; if released, it perishes." Mencius expanded this into the complete exposition of the "Wood of Ox Mountain."

From Confucius to Mencius, the philosophy of heart/nature developed from the "hidden" to the "manifest." Confucius sowed the seeds; Mencius made them bloom and bear fruit.

Section 19.2 The Relationship Between "Heart" (Xin) and "Nature" (Xing)

In Mencius’s system, "Xin" and "Xing" are closely related yet distinct concepts.

"Xing" is the innate nature of man—the root of goodness. "Xing" is metaphysical, static, and unchanging. The nature of every person is good; this is a fixed conclusion, unaffected by the degree of one's personal cultivation.

"Xin" is the subject of human psychological activity—the location of the conscience. "Xin" is dynamic, active, and mutable. The heart can be "held" and "exist," or "released" and "perish." The heart is the concrete manifestation and expression of Nature in the reality of life.

To use an analogy: If "Xing" is the inherent condition of the mountain (fertile soil suitable for growing trees), then "Xin" is the trees on the mountain (the concrete manifestation of Nature). The soil is always fertile (Nature is unchanging), but the trees may be luxuriant or may be cut down (the Heart can exist or perish).

Mencius (Jinxin I) states: "To exhaust one's heart is to know one's nature. To know one's nature is to know Heaven. To preserve one's heart and nurture one's nature is how one serves Heaven."

"Exhausting the heart" (Jin xin) → "Knowing nature" (Zhi xing) → "Knowing Heaven" (Zhi Tian)—This is a process of cognition from the concrete to the abstract, from phenomenon to essence. By fully exercising the heart’s function (exhausting the heart), one can recognize the nature manifested by the heart (knowing nature); by knowing nature, one can recognize the Heavenly Dao that bestowed nature upon it (knowing Heaven). This is analogous to recognizing the soil from the trees, and recognizing the creation of Heaven and Earth from the soil—from the surface inward, from the near to the distant.

Section 19.3 The Multifaceted Aspects of Pre-Qin Heart/Nature Philosophy

Pre-Qin philosophy of heart/nature was not monolithic but multifaceted. Besides Mencius’s doctrine of inherent goodness, there was Gaozi’s doctrine of neutral nature, Xunzi’s doctrine of innate evil, and Laozi and Zhuangzi’s doctrine of natural nature. These different views constitute a rich spectrum of thought.

If we place these views within the framework of the "Wood of Ox Mountain" chapter:

• Mencius: The mountain’s true nature is beautiful (xing shan). Barrenness is the result of external harm (xing shan leading to acquired un-goodness). The Way of cultivation is to restore the mountain’s original beauty (seeking the lost heart, obtaining nurture).
• Gaozi: The mountain’s nature is neither beautiful nor not beautiful; it can grow trees or not, depending entirely on external conditions (xing wu shan wu bu shan). The way of teaching is to provide suitable external conditions.
• Xunzi: The mountain’s true nature is not beautiful—if left without artificial intervention, only weeds and thorns will grow (xing e). The Way of teaching is to use artificial means (rites, righteousness, laws) to transform the mountain’s appearance (hua xing qi wei).
• Laozi and Zhuangzi: The mountain’s original state is the best state—whether it grows trees or not is natural (xing chao shan e). All artificial intervention (whether cutting or planting) is a harm to nature. The Way of cultivation is to return to nature (governance by non-action).

These different views have their own theoretical foundations and practical values, but from the perspective of pre-Qin Confucianism, Mencius’s doctrine of inherent goodness is the most profound and complete—because it affirms the innate quality of the good nature ("was once luxuriant"), recognizes the reality of its erosion ("as barren as that"), and proposes concrete methods for its restoration ("holding it exists," "obtaining nurture").