Xunzi is an important work of the Confucian school in the late Warring States period. Xunzi has achieved the same kind of humanistic ways, including: the relationship between heaven and man, the relationship between sexual good and evil, the relationship between heart and Tao, the relationship between knowledge and action, the way of the Holy King, the way of learning, the way of government, the way of rich countries, the way of kings and subjects, the way of strong countries, and the way of liturgy.
<h1>Rich Country Episode 10</h1>
【Original】
Etiquette, noble and lowly, old and young, poor, rich and poor are also worthy. Therefore, the Heavenly Son's robe (1) is crowned, the princes are dressed in the crown, the Doctor's (2) is crowned, and the Shipi Ben (3) is served. Virtue will be called the throne, the position will be called Lu, Lu will be called use, by the soldiers above will be the festival of etiquette, and the people of the common people will be ruled by the law. To build a nation by measuring the land, to count the interests of the people and to livestock, to teach the people of manpower, to make the people victorious, to make profits, to benefit the people, to make the people rich, to cover up the passage of food and clothing, and to spare time, which is called the number. Therefore, since the Son of Heaven is connected to the people, there is no big or small matter, and it is pushed by it. Therefore, it is said: "The dynasty has no luck, and the people have no luck in life." This is also true.
【Notes】
(1) 袾: Tong "Zhu", red. 裷: Tong "Gun", a garment with a curly dragon figure.
(2) Clothing: Clothes of low status.
(3) Leather: A hat made of white deerskin.
【Translation】
Etiquette has a noble rank, there are differences between the elderly and the young, and there are appropriate regulations on the rich and the poor and the weight of power. Therefore, the Son of Heaven wears a red dragon-shaped pattern, the princes wear a black dragon-shaped pattern, the Doctor wears a lowly coat, and the soldier wears a white hat. Virtue must be commensurate with status, status must be commensurate with Feng Lu, Feng Lu must be commensurate with its use, starting with a scholar, those who have the status of a scholar or above must use liturgy to temper it, and the common people must use the legal system to temper it. Measure the land and establish the land, calculate the interests to feed the people, measure the ability of the people and grant affairs, make the people must give the affairs that are competent, the affairs must produce benefits, the interests are enough to feed the people, we must keep the people's daily food, clothing, expenditure and income balanced, and we must often collect more than enough, which is called commensurate with the law. Therefore, from the Son of Heaven to the commoners, the affairs, no matter how big or small, are all deduced by analogy. Therefore, it is said: "The imperial court did not rely on lucky official positions, and the people did not live by luck." That's what it means.
【Interpretation】
Xun Zi believed that what the monarch had to do was to measure the land, calculate the benefits, and measure the ability of the people, which was the way to increase the interests, save the use, and make the people rich. The monarch does things for the sake of the people, not for the fame or status of the country.
Man's life cannot be without a group, and if there is no division between the group, there will be contention, there will be chaos, and chaos will be poor. Therefore, those who have no division are also the great harm of man; those who have a division, the original interest of the world; and those who are kings, so the center of the division must also be managed. Therefore, the one who is beautiful is the origin of the beautiful world; the one who is safe is the origin of the world; the one who is noble is the origin of your world. The ancient kings divided and equaled the different, so that the beauty, or evil, or thick, or thin, or or happy, or 劬 or lao, not special thought of obscene Tai (1) the voice of the Qualia, will be Akihito's text, Tongren's Shunya. Therefore, it is carved, engraved, and engraved articles (2) so that it is enough to distinguish between the noble and the lowly, and not to seek its views; for the bells and drums, pipes, qinser, and jingsheng, so that it is enough to distinguish between auspiciousness (3), hehuan, and peace, and does not seek the rest; for the palace, the terrace, so that it is enough to avoid dryness and dampness, cultivate morality, distinguish between light and heavy, and do not seek outside. The "Poem" says: "Carved its chapter, golden jade and its phase, Qi Qi (4) my king, Gang Ji Sifang." This is also true.
(1) Obscenity: excessive. TY: Luxury.
(2) Fǔ fú article: Patterns on ancient dresses.
(3) Auspiciousness: Auspicious and murderous. Such as weddings and funerals.
(4) 亹 (wěi) 亹: The appearance of diligence.
People cannot live without groups, groups without fame will compete with each other, competition will be chaotic, and chaotic countries will be poor. Therefore, there is no name, it is a great disaster for people. Fame is the fundamental interest of the world. The monarch is the hub of the administration of fame. Therefore, praising the monarch is the basis for praising the world. Being content with the monarch is the foundation of being content with the world. Respecting the monarch is the foundation of respecting the world. The ancient holy kings used names to distinguish, to express differences in rank, some to be praised, some to be disliked, some to be treated favorably, some to be treated poorly, some to be comfortable, some to be happy, some toiling, not especially used as a luxurious and overly ornate reputation, but to show the literary system of benevolence, through the order of benevolence. So for each person to carve utensils, painting patterns. People can distinguish between nobles and lows by utensils, rather than pursuing appearance. The creation of bells and drums, pipes, pianos, and flutes allows people to distinguish between auspiciousness, celebrate together, and achieve a harmonious atmosphere by music, not to pursue other purposes. The construction of palaces and pavilions allows people to avoid dry and damp, cultivate virtue, and distinguish between dignity and inferiority, not the pursuit of appearance. "" said: "Carved patterns, with the appearance of gold and jade, diligent monarch of our country, governing the four directions." That's what it means.
People live in groups, but the group must have a name, and there must be a monarch to manage the name. Therefore, you can't be without bad and so on. Man's palace, clothes, and ritual music cannot be used without differences, etc., to distinguish between the noble and the lowly, so that the monarch can rule over all things and all peoples. And the people have to rely on the wisdom of the monarch to govern, so the people will praise the monarch's benevolence and virtue, the people are willing to work for the benevolent monarch, even born into death to save him, and will paint a lot of patterns to decorate. This means that there should be a noble rank in human life, but this is what the people are willing to do, and it is not imposed by the monarch.
If the husband is heavy on color and clothing, heavy on taste and eating, heavy on property and made, and the world is in harmony with the king, it is not particularly obscene, it is fixed as the main world, it is the rule of all changes, it is material for all things, it is for all people, and it is also the one who controls the world, and it is a good husband for Mo Ruoren. Therefore, its knowledge is enough to cure it, its benevolence is enough to be safe, its virtue is enough to transform it, what it gains is to rule, and what is lost is chaotic. The people sincerely depend on their knowledge, so they work hard for it to feed their knowledge; sincerity and thickness, they die for it(1) they die and die (2) they save it, so as to nourish their thickness; sincerely and beautifully, so they carve, carve, carve, and decorate their articles to nourish their virtue. Therefore, the benevolent people are on top, the people are as noble as the emperor, the relatives are like the parents, and those who are happy for their death and death, there is no reason for it, they are lost and sincere, their gains are great, and their benefits are great. The "Poem" says: "I let me run, I drive my cattle, I do both, gaiyun returns!" This is also true.
(1) Decision: Decision.
(2) Overwrite: Defend.
The monarch dresses for color, eats food with taste, controls money with possessions, and becomes a monarch in order to unify the world, not because he is too extravagant, but because he wants to govern the world, to govern change, to manage all things, to nurture all people, and to govern all the people at the same time, which is no better than a benevolent man. The wisdom and thinking of the benevolent people are enough to govern the country, the benevolence is enough to stabilize the world, the prestige of virtue is enough to cultivate the world, and those who have obtained benevolence can govern the country, and if they lose it, they will be chaotic. The people really depend on his wisdom, so together they make him comfortable for his labor, so as to cultivate his wisdom; the people really praise him for his benevolence, so they will save him for his birth and death, in order to cultivate his benevolence; the people really praise his virtue, so they carve, carve, and make patterns for him to decorate, in order to cultivate his virtue. So the benevolent man is in power, the people revere him as God, close to him as if he were his father and mother, and feel happy for his birth and death, for no other reason, because the ideals he affirms are really beautiful, the achievements he has achieved are really great, and the benefits he has gained are really many. "I carry the grain, I pull the cart, I help the car, I lead the cow, and since my deeds are completed, I say that I will return." That's what it means.
The actual life of the people is hierarchical, and the people will also sing the praises of those in power, but these manifestations are voluntary, because those who are in power are virtuous and virtuous gentlemen. Therefore, it is not easy for those in the upper position to do, the virtue should be good, the ability should be strong, the responsibility is heavy, and the most important thing is to serve the people wholeheartedly.
Mozi's words were clearly worrying about the world. The husband is not enough to be the public trouble of the world, and the private worries of Te Mozi are also calculated. Now it is the birth of the earth and the five grains, and if people are good at governing, they will count the pots (1) of the acres, and they will receive them again at the age of one. Then the melon peach jujube and plum book number the pot drum (2); then the meat dish (3) the amount of the hundred sparse to the ze; then the six livestock and poultry and the beast one and the same (4) car; the shrew, the shrew, the fish, the turtle, the turtle, the loach at the time (5), one into a flock; then the birds, the birds, the geese like a sea of smoke; and then the insects and all things are born in the middle, can eat each other, innumerable. The birth of all things in heaven and earth is also inherently surplus, enough to eat people; the cocoon silk of ma ge and the feathers and teeth of birds and beasts are also inherently surplus, enough to dress people. Husbands have more than enough, not enough is not the public troubles of the world, and the private worries of Te Mozi are also calculated.
(1) Pot: Measuring instrument, a basin of a total of twelve buckets and eight liters.
(2) Drum: Measuring instrument, a drum for a total of ten buckets. (3) Meat dishes: Vegetables with a strong odor.
(4) 剸: Pass "specialty".
(5) Tuó: Yangzi crocodile. Eel (zhān): Refers to a fish such as sturgeon or sturgeon.
Mozi's remarks are obviously not enough to worry about the people of the world. In fact, not enough is not a public scourge in the world, but Mozi's private worries are excessive. Now the land produces grain, people are good at governance, each acre can produce several pots, and can harvest more than once a year. The fruit of the melon peach jujube plum is counted with pots and drums for each tree. Meat dishes and vegetables are mostly measured by Yamazawa. And six animals and animals are so big that they must be carried by special vehicles, shrews, shrews, fish, turtles, loaches, and turtles breed according to different periods, one can be raised into a group, birds, birds, geese are as many as the sea of smoke, and insects and all things grow in them, can be raised with each other, and there are countless. Heaven and earth give birth to all things, there is more than enough, enough for people to eat, and the silk of the cocoon, the feathers and teeth of the birds and beasts, are also surplus, enough to clothe people. There is more than enough, not enough is not a public disaster under the world, but Mozi's private worries are excessive.
Xun Zi believed that all things in heaven and earth were originally surplus enough to feed people, but Mozi was not worried enough, just a private worry. Humanity's problem is not inadequacy.
The public afflictions of the world are also the wounds of chaos. Who doesn't try to match the chaos? I take the "non-pleasure" of Mozi, and make the world chaotic; the "use of Mozi" also makes the world poor, and it is not inevitable that it will fall. Mozi has a big world, and a small country will be rudely dressed and eat evil, worried rather than happy. If it is barren, it is barren, and if it is not enough, it is not enough to reward. Mozi has a big world, a small country, a few apprentices, provincial officials, meritorious service, and the people are all careers, and the merits are all done. If it is, it will not be done; if it is not threatened, it will not be punished. If the reward does not work, the sage shall not be able to gain it; if the punishment is not good, the one who is not punished will not be able to obtain it and retreat. The sages cannot be obtained and entered, and those who are not unworthy cannot be obtained and retreated, then they cannot be unattainable and the officials are also. If it is, then all things are out of place, the incident is out of place, when the heavens are lost, the land is lost, the people are lost, the world is Ao (1) However, if it burns like scorch, Mozi is dressed brown for it (2) with a rope, sipping (3) drinking water, evil energy is enough? It is necessary to cut down its roots and exhaust its origins (5), and to scorch the world.
(1) Ao: Pass "boiling".
(2) Brown: coarse coat.
(3) Sip: Eat. Shu: Shogi vegetables.
(4) to: pass "has".
(5) Original: Through the "source".
The public scourges of the world are all because of the harm of chaos. Why not try to seek together who is the one who will cause chaos in the world? I thought that Mozi's opposition to music had caused chaos in the world, and Mozi's claims had impoverished the world. This is not to accuse Mozi of being bad, but to think that his claim will inevitably become like this. If Mozi has great power and owns the world, or if he has little power and only owns one country, he will wear coarse clothes sadly, eat poor food, and be sad and oppose music. If this is the case, life is barren, barren life is not enough for people to pursue, and in a life that is not enough to pursue, rewards do not work. If Mozi has great power and owns the world, and if the small one owns a country, he will reduce the number of followers, reduce the number of provincial officials, advocate merit, be willing to work hard, and do the same cause with the people, and have merit together. If so, he has no authority, and without authority he cannot impose punishment. If rewards cannot be imposed, the virtuous shall not be rewarded and shall not be given official positions, and the imperishable shall not be punished, and the incompetent shall not be punished and dismissed. The virtuous shall not be rewarded and shall not enter, and the incompetent shall not be punished and dismissed, so that the virtuous and the incompetent shall not be given the corresponding official positions. If this is the case, all things will lose their proper development, things will lose their proper response, when they lose heaven on the top, they will lose their geographical advantages on the bottom, and they will lose people in the middle, and the world will seem to be tormented, as if it is scorched. Although Mozi wears coarse clothes and belts for the sake of the world, eats coarse grain and drinks water, how can he make the world rich? Since the root has been cut down and the source has been exhausted, the world is of course scorched.
The real scourge is actually chaos in the world. And it is precisely because Mozi advocates thrift, and the superior person has the same labor as the people, so that the superior person has no prestige to carry out rewards and punishments, cannot appoint the virtuous, and dismisses the incompetent, so if everything is handled improperly, the world will be chaotic.
Therefore, the sages of the previous kings did not do so: the zhifu is the lord of the people, the one who is not beautiful or the ornament is not enough to be a people, the one who is not rich and not thick is not enough to manage it, the one who is not mighty and not strong is not enough to forbid violence and defeat the fierce, so he will hit the big bell, beat the drum, blow the sheng, play the piano, and plug his ears; he will (1) engrave the skeleton, and the article will be stuffed with the eyes; he will be (2) the rice sorghum, the five flavors (3) the fragrance, and the mouth. Then the disciples, preparing for official offices, gradually celebrated, and severely punished them, so as to guard their hearts. Let the people of the world know that what they want is to do is in Yuye, so they reward it; and everyone knows that what they fear is Yuye, so they punish it. Reward and punish the might, then the sage can get and advance, the unworthy can get and retreat, and whether it can be obtained and the official is also. If all things are appropriate, things become appropriate, when the heavens are up, when the land is favorable, and the people are in the middle, then the goods are muddy (4) like a spring, and the chaos (5) is like a river and a sea, and the violence is like a hill, and it is burned from time to time, and there is nothing to be desired. Why is the world suffering from inadequacy? Therefore, if Confucianism is sincere, then the world is big (6) and rich, making merit, hitting the bell and beating the drum and making peace. The Poem says: "Bells and drums, pipes, fukuens (7), blessings (7), blessings and blessings, and weiyi (8)." Drunk and full, Fluke comes and goes against (9). This is also true.
(1) 錭: Through the "carving".
(2) Blade: Livestock that is eaten.
(3) Five tastes: sweet, salty, sour, bitter and spicy.
(4) Muddy: through "rolling".
(5) 汸汸: Pass "滂滂".
(6) Big: Pass "Tai", peace.
(7) 穰穰: Describe more.
(8) Anti-counter: prudent and harmonious, and by extension neat.
(9) Anti: Pass "back".
So the first kings and saints were not like this. They knew that as monarchs of the people, it was not enough to unify the people without beautiful appearances and decorations, not enough to govern the lower classes without wealth and generous treatment, and not enough to prohibit brutality and fierceness without prestige and an army. So be sure to strike the big bell, beat the big drum, blow the pipe and the fence, play the piano and the cone, and use it to fill people's ears. Be sure to carve patterns and paint patterns to fill people's eyes. Be sure to have meat to eat rice grains, delicious aromas, used to fill people's mouths. Then increase the number of followers, complete various official positions, increase rewards, and strictly impose punishments to warn people's hearts. Let the people of the world know that all they want to pursue is here, so the reward can be carried out. The people know that all they fear is here, so the punishment can have authority. Rewards and punishments can be carried out, and the virtuous can join, the incompetent can be dismissed, and the virtuous and the incompetent can be given matching official positions. In this way, all things get proper development, things change properly, when the heavens are obtained, when the heavens are obtained, when the land is gained, the people are obtained in the middle, the wealth rolls like the source of spring water, the vastness is like a river and the sea, the height is like a hill, from time to time it is burned, and there are still too many to collect. How can the world be afraid of not being enough? Therefore, the Confucian method is really practiced, the world is too peaceful and rich, the people who use it have merit, and the bells and drums are harmonious. "" said: "The bells and drums are very loud, the pipes and chimes are very sonorous, the heavens have blessed a lot, the heavens have blessed a wide range, and the majesty is very neat." The people are drunk and full, and Naturally Fluke will come. That's what it means.
The strength and weakness of the country are weak, the rich and the poor are tested: if the soldiers are weak if they do not love the people, they are weak, if they do not believe in the promises, the soldiers are weak, if the rewards are not gradual, the soldiers are weak, and the generals are weak if they cannot be. If the merits are good, the country is poor, the good is the country is poor, the scholars and masters are poor, the industrialists and merchants are poor, and the country is poor without a measured number (2). The poor are poor, and the poor are rich. Therefore, those who despise (3) in Tianye County, the origin of wealth, and those who are in the field (4) are also in the warehouse, and the end of wealth is also. The people are in harmony, the cause is told, and the source of goods is also; the people who give the house treasury, the flow of goods is also. Therefore the Lord will nourish him, throttle his flow, and open his source, and consider (5) the time. The world will have more than enough, and the upper will not worry about the lack. If so, then there is wealth up and down, and there is nothing to hide. It is also the extreme of knowing the national plan. Therefore, Yu yu ten years of water, soup seven years of drought, and the world without vegetables, ten years later, the annual valley is re-ripe, and the old accumulation is more than enough. It is the absence of other reasons, and the meaning of knowing the source and flow of the end is also. Therefore, the fields are barren and the warehouses are solid, the people are empty and the houses are full, and the husband is called the state. Cut down its roots, exhaust its source, and merge it at the end, but the Lord does not know evil, then its overthrow and destruction can be immediately awaited. To hold on to the kingdom, but not to accommodate it, is to be poor, to be the greatest of the fools. It will lose its country by seeking prosperity, and it will endanger its body by taking profits, and there were all nations in ancient times, and now there are dozens of them, and there is no reason for it, so it is lost. The monarch can also be enlightened. A country of a hundred miles is enough to be independent.
(1) Has: Pass "stop", prohibited.
(2) System: area. Number: Number. Degrees: Length. Volume: Capacity. The measure of numbers is the meaning of the degree of law.
(3) Contempt: Five contempt is a county. Refers to the countryside.
(4) Wall: Low wall. 窌: Pass "cellar", which is extended to the place where grain is hoarded.
(5) Deliberation: The wine is sieved less and called pouring, and the wine is sieved more. By extension, the meaning of regulation.
There are signs for judging the strength and weakness of the country, rich or poor: those who are in power do not respect etiquette and righteousness, and their strength is weak; those who are in power do not love the people, and their strength is weak; if they do not keep their promises and promises, their strength is weak; if rewards are not increased, their strength is weak; and if the generals are incompetent, their strength is weak. Those in power love merit, and the country is poor; those who are in power love profits, and the country is poor; when there are many scholars, the country is poor; when there are many workers and businessmen, the country is poor; without law, the country is poor. The people at the bottom are poor, the people in the upper levels are also poor, the people at the bottom are rich, and the people in the upper levels are also rich. Therefore, the field and the countryside are the foundation of wealth, and the cellar barn is the last quarter of wealth. The people are harmonious at four times, and their careers are orderly, which is the source of wealth. Hierarchical taxes and treasuries are tributaries of wealth. Therefore, the wise monarch must strictly cultivate the situation of harmony, temper the tributaries, develop the source, and consider the changes according to the four hours. There must be more than enough wealth pouring in the world, and those in power will not worry about not enough. If so, the upper and lower classes are rich, and there are too many of them to collect from each other. This is the ultimate in the national plan. Therefore, there was ten years of flooding in The Time of Emperor Yu and seven years of drought in shangtang, but there was no one in the world with vegetables. Ten years later, the valley of each year is ripe again, and the old savings are still surplus. There is no other reason than knowing the flow of the end. Therefore, when the fields are deserted and the state warehouses are full, and the people are empty and the national treasury is full, this is called the collapse of the state. The roots have been cut down, the source has been depleted, and the resources have been merged into the last state warehouses, but the monarch and the prime minister still do not know that it is evil, so that the collapse and destruction of the country will come immediately. To use the state to sustain him alone, but still not enough to accommodate him, is called the poorest, the ultimate of the ignorant monarch. If you want to gain wealth and lose your country, if you want to gain benefits and endanger yourself, in ancient times there were ten thousand countries like this, and now there are more than a dozen countries like this, there is no other reason, they lose the same reason. Those who are monarchs should also be enlightened. In fact, a small country with an area of one hundred miles is also independent enough.
Xun Zi believes that Mozi's advocacy of non-pleasure and thrift will impoverish the world. Because there is no musical hierarchy, there is no proper praise and decoration, the superior has no prestige to carry out rewards and punishments, dismiss the unskilled, appoint the virtuous, and the production of the people has no merit, and the world will be chaotic and impoverished. The view that Xunzi became a rich country by enriching the people is obvious. Xunzi pays attention to raising political peace first, open source and throttling expenditure, and actively makes the upper and lower levels rich. Therefore, Mozi's proposition is only a passive pursuit of thrift and non-pleasure. Xunzi praised the source of wealth, and truly saw that Xunzi paid attention to people between heaven and earth, and was born to feed the people and achieve a rich life. Modern China is rich in resources, but many people are still poor, is there a political idea of practicing the practice of enriching the people and enriching the country? Why is it that all things are born not enough to support people? Xun Zi's views should be indicative.
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