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

Chapter 6: "Even those existing in men, how could they lack the heart of Benevolence and Righteousness$2" — The Transition from Analogy to Human Heart Discourse

Section 6.1 "Even those existing in men": The Crucial Transition

"Even those existing in men, how could they lack the heart of Benevolence and Righteousness$3" (Sui cun yu ren zhe, qi wu ren yi zhi xin zai$4) This sentence is the key transition in the chapter, moving from the "analogy" to the "discourse" on the human heart.

"Existing in men" (Cun yu ren zhe) refers to that which exists within the human heart. The word "even" (sui) carries a concessive tone, suggesting "even if." The entire sentence means: Even in those people (whose consciences are already lost), could they truly lack the heart of benevolence and righteousness$5

This question runs parallel to the earlier rhetorical question, "Is this the nature of the mountain$6" (Ci qi shan zhi xing ye zai$7):

• The barrenness of Ox Mountain, is that the mountain's nature$8 → The un-goodness of man, is that man's nature$9
• The mountain is not without the sprouting of new shoots → How could man lack the heart of benevolence and righteousness$10

Why does Mencius use "heart of Benevolence and Righteousness" (ren yi zhi xin) here instead of "nature of Benevolence and Righteousness" (ren yi zhi xing)$11 Because "Xin" (heart/mind) is more concrete and perceptible than "Xing" (nature). "Xing" is abstract and metaphysical, difficult to experience directly; "Xin" is concrete and actual, perceivable in daily life. Mencius’s distinctive method is to argue for "Xing" by starting from "Xin"—by analyzing specific psychological experiences (alarm/compassion, shame/aversion, yielding/deferring, right/wrong discernment) to prove the abstract proposition of "inherent goodness."

Mencius (Gaozi II) records:

Mencius said: "Benevolence (ren) is the human heart (ren xin); Righteousness (yi) is the human path (ren lu). To abandon the path and not follow it, to let the heart go astray and not seek it—how lamentable! If a man loses his chicken or dog, he knows how to look for it; if he loses his heart (fang xin), he does not know how to look for it. The Way of learning and scholarship is nothing else but seeking to recover that lost heart."

Here, Mencius explicitly states, "Benevolence is the human heart" (Ren, ren xin ye)—Benevolence is the human heart. "Fang xin" means the abandonment of the conscience. "The Way of learning and scholarship is nothing else but seeking to recover that lost heart" (Xue wen zhi dao wu ta, qiu qi fang xin er yi yi). This aligns perfectly with the core theme of the "Wood of Ox Mountain" chapter: the purpose of all scholarship and cultivation is merely to find back that lost conscience.

Section 6.2 "How could they lack the heart of Benevolence and Righteousness$12": A Review of the Four Sprouts

What exactly does the "heart of Benevolence and Righteousness" refer to$13 Mencius (Gongsun Chou I) provides the most systematic exposition:

"The heart of alarm and compassion is the sprout of Benevolence (ren); the heart of shame and aversion is the sprout of Righteousness (yi); the heart of yielding and deferring is the sprout of Propriety (li); the heart of discerning right and wrong is the sprout of Wisdom (zhi). For a person to possess these four sprouts is just like possessing four limbs. If someone possesses these four sprouts but claims they cannot fulfill them, they are injuring themselves; if they say their ruler cannot fulfill them, they are injuring their ruler. Whoever possesses these four sprouts within themselves knows how to expand and develop them, just as fire, when first lit, or a spring, when first flowing. If one can expand them, it is enough to protect the Four Seas; if one cannot expand them, it is not enough to serve one’s parents."

This passage reveals several key insights:

First, the "Four Sprouts" are inherent in everyone—"For a person to possess these four sprouts is just like possessing four limbs." Just as everyone has four limbs, everyone possesses the sprouts of benevolence, righteousness, propriety, and wisdom. This is the basic assertion of the doctrine of inherent goodness.

Second, the "Four Sprouts" need to be "expanded" (kuo er chong zhi)—"Whoever possesses these four sprouts... knows how to expand and develop them, just as fire, when first lit, or a spring, when first flowing." The sprouts of goodness are not complete goodness; they are the seeds or sprouts of goodness. They must be nurtured and expanded to grow into complete virtues. This is analogous to the "sprouting shoots" of the Ox Mountain wood—sprouts do not equal ancient trees, but they are the starting point for ancient trees.

Third, "expansion" versus "non-expansion" leads to drastically different results—"If one can expand them, it is enough to protect the Four Seas; if one cannot expand them, it is not enough to serve one’s parents." When the sprouts of goodness are expanded, they can culminate in the virtues of a sage-king; when they are not expanded (or are harmed), one cannot even perform the basic filial duty. This parallels the Ox Mountain wood: "If they obtain nurture, nothing will fail to grow; if they lose nurture, nothing will fail to diminish."

Returning to the "Wood of Ox Mountain" chapter: "How could they lack the heart of Benevolence and Righteousness$14"—Of course they have it! It has just been felled by "axes and adzes" (material desire) and nibbled by "cattle and sheep" (daily unrighteous actions), so it cannot be seen. But not being seen does not mean it does not exist.

Section 6.3 The Deeper Meaning of "Benevolence" (Ren) and "Righteousness" (Yi) in the Pre-Qin Context

"Benevolence" (Ren) and "Righteousness" (Yi) are the two core moral categories in pre-Qin thought. A deeper examination here is warranted.

(A) Benevolence (Ren)

The character Ren (仁), according to the Shuowen Jiezi, "means closeness between people. It is composed of 'person' (人) and 'two' (二)." The affectionate relationship between people is "Ren."

However, the usage of "Ren" in pre-Qin texts extends far beyond mere "affection."

The Analects (Book 12, 1st chapter) records:

Yan Yuan asked about Benevolence. The Master said: "To subdue oneself and return to propriety (ke ji fu li) is Benevolence. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe Benevolence to him. Benevolence comes from oneself; does it come from others$15"

Here, "Ren" is "subduing oneself and returning to propriety"—restraining selfish desires and restoring the norms of ritual.

The Analects (Book 6, 30th chapter) records:

Zigong asked: "Suppose there is a man who liberally benefits the common people and can succor the masses, what do you think of him$16 Can he be called benevolent (ren)$17" The Master said: "Why mention benevolence$18 He must be a sage (sheng)! Even Yao and Shun would have struggled with that! The benevolent man, wishing to establish himself, establishes others; wishing to be recognized, he makes others recognized. Being able to take a nearby example and apply it—this can be called the method of benevolence."

Here, "Ren" is "wishing to establish oneself, he establishes others; wishing to be recognized, he makes others recognized"—applying one’s own standard to others.

The Analects (Book 4, 1st chapter) records:

The Master said: "To live in a benevolent neighborhood (li ren wei mei) is praiseworthy. If one chooses not to dwell where benevolence is, how can one be considered wise$19"

Here, "Ren" seems to refer to a living environment and atmosphere—it is "beautiful" to live among benevolent neighbors.

The Mencius (Jinxin II) states:

Mencius said: "Benevolence (ren) is man (ren). Combining them, it is the Way (dao)."

Here, Mencius directly equates "Ren" with "man" (ren)—Benevolence is what makes man human. This definition is extremely profound, meaning: without Ren, one is not truly human.

(B) Righteousness (Yi)

The Shuowen Jiezi states: "Yi (義) means the proper deportment of the self. It is composed of 'I' (我) and 'sheep' (羊)."

However, the usage of "Yi" in pre-Qin texts also extends far beyond "deportment."

The Analects (Book 4, 10th chapter) records:

The Master said: "The superior man has no fixed course, nor is he fixed in propriety; he adheres to Righteousness (yi)."

Here, "Yi" is the standard for judging right and wrong, for determining what to choose or reject—the superior man does not constantly lean toward or away from anything; he conforms to "Yi."

The Mencius (Gaozi II) states:

"Righteousness (yi) is the human path (ren lu)."

"Yi" is the path that man ought to walk—the correct standard for conduct.

The Mencius (Gongsun Chou I) records:

"When it comes to Qi (vital energy), it is matched with Righteousness and the Dao; without these, it becomes weak. This Qi is born from the accumulation of Righteousness, not seized by a sudden act of righteousness. If one acts without complacency in one’s heart, one becomes weak."

Here, "Yi" is connected to the "vast, flowing energy" (haoran zhi qi)—the haoran zhi qi must be matched with Righteousness and the Dao, and is "born from the accumulation of Righteousness," not acquired instantly. This implies that "Yi" is not a one-time action, but the result of long-term accumulation.

The compound term "Benevolence and Righteousness" (Ren Yi) in pre-Qin texts generally refers to morality as a whole. Mencius's use of "heart of Benevolence and Righteousness" (ren yi zhi xin) aims to state that the original human heart is moral and oriented toward goodness. This "heart of Benevolence and Righteousness" is not acquired moral knowledge but innate moral intuition—the heart of alarm/compassion (sprout of Ren) and the heart of shame/aversion (sprout of Yi).