12.1 There is a chaotic king, but there is no chaotic country; The law of Yi is not dead, and Yi is not in the world, the law of Yu still exists, and the king of Xia is not the world. Therefore, the law cannot be independent, and the class cannot be independent; those who gain it will survive, and those who lose it will die. Those who are legal are also the end of governance, and those who are gentlemen are also the origin of law. Therefore, if there is a gentleman, although the law is provincial, it is enough to pervade; if there is no gentleman, although the law is in place, the application of the order is lost, and the change of the situation cannot be done, which is enough to be chaotic. Those who do not know the meaning of the Fa but correct the number of Fa, although they are knowledgeable, will be chaotic when things happen. Therefore, the Lord of Light is in a hurry, and the Lord of the Darkness is in a hurry. If you are not anxious to win others, you will be in a hurry to win the country, you will be in a state of disgrace, you will be a disgrace and your reputation will be ruined, and your society will be in danger. Therefore, the ruler is tired of asking for it, and resting on it. The book says: "But King Wen is jealous, and one person chooses." That's right.
【Translation】
There are monarchs who cause chaos in the country, and there is no natural chaos in the country. There are people who govern the country, but there is no legal system that governs by nature. Hou Yi's archery method has not disappeared, but Hou Yi cannot make everyone in later generations shoot. Dayu's legal system still exists, but the Xia Dynasty cannot be called the king of the world in later generations. Therefore, the legal system alone cannot govern the country independently, and the law cannot be enforced naturally. Only when there are people who govern the country can the country exist, and without the talents who govern the country, the country will perish. The legal system is the beginning of governing the country, and the gentleman is the source of the legal system. Therefore, as long as there are gentlemen, even if some of them are omitted, the legal system is enough to be universally used. Without a gentleman, even if the legal system is in place, it will lose its order when it is implemented, and it will not be able to cope with changes in things, which is enough to cause chaos. People who do not know the meaning of the legal system, but only know how to revise the provisions of the legal system, although they know a lot, will inevitably be confused when they encounter things. Therefore, a wise monarch will be anxious to get a gentleman, and a dim monarch will be anxious to get power. Those who are anxious to get a gentleman will be comfortable and the country will be governed, with great merit and good reputation, and if they do well, they can become kings, and if they are worse, they can become hegemons. Those who are not anxious to get a gentleman but are eager to get power will be tired and the country will be chaotic, and their merits will be wasted and their reputation will be humiliated, and the society will be in danger. Therefore, the monarch should try his best to find a gentleman, and when he uses a gentleman, he can rest. "Shangshu" said: "Because King Wen of Zhou respectfully guarded against fear, he chose carefully." That's what it means.
[Interpretation]
Modern people advocate the legal system, while Xunzi attaches great importance to talents. Xunzi made it clear that the legal system is only the beginning, and it must be implemented by people in the end. Therefore, the gentleman is the source. There are no gentlemen in society, only villains, and no matter how good the legal system is, it is in vain. Xunzi attaches great importance to cultivating people to become gentlemen, cultivating talents, and believes that this is the foundation of governing the country.
1. With the title of "The Way of the King", it can be seen that the theme of this article must be the correct "way of being a king", so of course it is about how the monarch should govern. Therefore, the first sentence of the opening section of this opening section says, "There is a chaotic king, but there is no chaotic country, and there is a rule of people, but there is no law", which is to affirm that there is only a monarch who messes up the country, and there is no country that can only mess up and it is impossible to cure it well; in the same way, there is only a person (monarch) who can govern the country well, and there is no legal system that can govern the country well under any conditions. At the outset, these two assertions are presented as indisputable facts, obviously in order to get into the subject as soon as possible, so these two sentences are even more explicit in the opening of this article, and the purpose of this article is to prove that no matter how chaotic a country is, a monarch who has mastered the correct way of governing can turn it into a state, and for this reason, he does not just rely on the legal system that has been proven to be effective, but chooses excellent people to use it correctly and flexibly. Xunzi's two sentences are enough to show that from the general methodology, he emphasizes the role of people and understands all the principles of condition-based transfer. From this point of view, a certain commentator has literally translated these two sentences as: "There is a monarch who messes up the country, but there is no country that messes up on its own; there are talents who govern the country, but there is no legal system that governs the country on its own." It is quite inaccurate to say that in order to fully express the author's original intention, it is necessary to add many words and phrases, which will inevitably be criticized for "adding words as explanations." The next eight sentences are an explanation of these two sentences, which can be accurately translated as: Hou Yi's method of archery has not been lost, but he cannot make people from generation to generation be successful; the legal system promoted by Xia Yu still exists, but his descendants have not been called kings because of it; it can be seen that the legal system cannot work automatically without the executor, and the law cannot be implemented without being promoted; both of these are born and exist because there are people who understand the law and enforce the law, and without those who understand the law and enforce the law, they will die out and will not work. Note: "class" is synonymous with "law" here, and the "their" in "its person" refers to "the meaning to which it belongs", do you understand?
2. Starting from "the law is the end of the rule", and all the way to the sentence "things will be chaotic", it is to talk about the relationship between the law and people, that is, to make specific statements about the above eight sentences. At this point, the meaning of "man is an active aspect, so it is more important" has been clearly understood, so the final conclusion of this section is put forward, that is, the teachings on governing the Tao to be provided to the people, that is, the two sentences "Therefore the Lord of the Ming is anxious to get his people, and the Lord of the Darkness is anxious to gain his power"; as for the next few sentences until "the society is in danger", it is only a comparative point of pointing out: "It is very good to win the right people", and it is very dangerous to not care about people but only to "gain the power"; but this is obviously not said and does not affect the logic of the argument at all. In the end, it is said that "the old gentleman is tired of asking for it, and resting on it", which can be said to be a sigh that is outside the theme. At the end, the quote is the words in the "Shu, Zhoushu, Kanghe", which means: You should think about King Wen's respect and fear, and choose talents personally. Xunzi actually used this to explain the importance of choosing a prime minister, which is simply "not the right topic", is this his deliberate quote out of context, or does he really misunderstand these two lines of poetry? This is only known to him.
12.2 Those who conform to the festival and do not have deeds are therefore believed, and those who are good in power and conspiracy are deceived by the deceitful people of the subordinates. Those who explore and throw hooks, so they are public; if they are good at selfishness, then their subordinates will take advantage of it and then deviate. Hengshi is called the county, so it is peaceful; if it is good to overturn, then the subordinates and hundreds of officials will take advantage of it and then take risks. If you are good and greedy, then your subordinates will take advantage of the fact that they will be engraved, and then they will take the people from the people. Therefore, those who have a number of weapons are also the flow of governance, and those who are not governed are also the origin of governance, and those who are gentlemen are also the origin of governance. Officials keep the number, and gentlemen raise the original; the original is clear, and the original turbidity is turbid. Therefore, if you are good and righteous, you are virtuous, and you have no greed for profit, so you will also give up your resignation, be faithful, and be respectful to your courtiers. If so, although it is in the small people, it is not necessary to wait for the conformity of the festival, not to believe in the deed, not to wait for the fundraising, to invest in the hook and publicly, not to wait for Hengshi to call the county and flat, and not to wait for Dou Hu Dun to generalize. Therefore, the people persuade without rewarding, the people obey without punishment, there are ministers who do not work hard, and government decrees are not annoying and vulgar; the people dare not obey the law of the above, and persuade the people to do things like the will of the above, and be happy. Therefore, by collecting money and forgetting the hard work, the cause is forgotten, and the city is not to be decorated but solidified, the blade is not to be strengthened, the enemy country is not to be subdued, and the people of the four seas are not to be ordered. The husband is said to be the most peaceful. "Poem" said: "Wang Yu Yunsai (10), Xu Fang came. That's right.
【Translation】
The reason for joining the symbols and discerning the deeds is to have credit. Those in high positions are fond of power and scheming, and those who are deceitful and deceitful among the ministers and officials will take the opportunity to follow the deception. Draw lots and throw hooks because of fairness. The people in the upper positions are fond of partiality, and the subordinates and hundreds of officials take the opportunity to follow the favoritism. Weighing with a weighing stone is because it is fair. The people in the upper position like to overturn one side, and the subordinates and hundreds of officials will take the opportunity to follow the risk. The reason for using Dou Hu Dun is to standardize standards. The people in the upper positions are fond of greedy profits, and the ministers and officials will take the opportunity to follow and take more and give less, so that they will be taken by the people indefinitely. Therefore, the device method is a tributary of governance, not the source of governance. A gentleman is the source of governance. Officials obey the law, and the gentleman cultivates the source, the source is clear, the tributaries are clear, the source is turbid, and the tributaries are turbid. Therefore, the people in the upper position love etiquette and righteousness, advocate meritocracy, and have no desire for profit, and the officials below will also be extremely able to resign, extremely faithful, and cautiously be courtiers. In this way, among the common people, there is no need to wait for the conjunction of symbols and the identification of deeds to have credit, there is no need to wait for the lottery to be fair, there is no need to wait for the weighing of the stone to be fair, there is no need to wait for the uniform standard. Therefore the monarch does not need a reward but the people are diligent, the people obey without punishment, the officials do not need to work and the matter is well managed, the decrees do not have to be cumbersome and the customs are naturally beautiful, the people do not dare to disobey the legal system of the superior, and the people follow the will of the superior and do what the superior gives and feel at ease. Therefore, the people pay taxes without breaking the bank, do business without feeling tired, and resist foreign invasion without fear of death. Castles don't have to wait to be reorganized and strong, and blades don't have to wait to be sharpened and are strong. Enemy nations do not have to wait for conquest to obey, and the people of the four seas do not have to wait for decrees to unite. This is called extreme peace. The Book of Songs says: "The royal road is really full, and the Xu State has come to obey." That's what it means.
[Interpretation]
The more subtle the legal provisions, the worse the cultivation of officials and people at all levels of society. Xunzi pointed out that as long as there are subjects who are united and extremely cultivated, there is no need to wait for many rules and regulations to stipulate, and the society will naturally be peaceful. It can be seen that people's moral cultivation is more fundamental than the legal system.
1. Starting from the first sentence and ending with "the origin of governance", it is a layer of meaning: first use four "rule" words and sentences, and give four examples in a row to explain that the original purpose is to "be faithful", "for the public", "for peace", and "for tsk", once the monarch ("above") "good power scheme", "good selfishness", "good overthrow", "good greed", will not play the due good role, and the people who are accustomed to engaging in fraud among the subordinates and hundreds of officials will take the opportunity to practice their unhealthy practices in order to seek personal gains; Methods are only the last means of governing the country, not the root and source of correct governance; the gentleman's character of the monarch and his own person is the foundation and source. Obviously, Xunzi started from his general theory that "the decisive factor is people" to arrive at this statement about the source and flow of the Dao. Of course, this argument is very reasonable, and it can even be said to be profound, but this is precisely a theory that finds a basis for "rule by man", and from a larger perspective, to comment on it from today's point of view is to ignore the role of a system that is actually more decisive. It is of course even more appropriate to apply this criticism to Xunzi, because he undoubtedly advocates "rule by man". - "Fu Jie" and "Deed" are the credit vouchers used in ancient times: carved on the bamboo slips or wooden slips, cut into two halves after carving, leaving half on both sides, and putting the two halves together when verifying, if they are in match, they are confirmed as valid vouchers; "Machine" is the general name of the instrument, and "number" is the meaning of technology and technique). Here, "flow" is treated with "origin" (through "source"), so the relationship between the two is also the same as the root of the branch.
2. Next, from "the officials keep the number, the gentleman raises the original", to "don't wait for the fight and tsk", but in reverse, from the front to talk about the meaning of the above: the monarch is upright, then the subordinates and officials also take the right path, so that the small people will not wait for you to use the "number of weapons" and automatically "believe, fair, peaceful, tsk" ("although" is the meaning of "even"). After describing this situation, the author laments: This is the automatic diligence of the people without reward, the automatic obedience of the people without punishment, the fact that the officials can handle things well without effort, the customs and customs of the people are not complicated, and there is no one among the people who does not obey the decrees of the monarch and work hard for the monarch according to the will of the monarch, and feel happy for it! At the same time, the city walls are strong without waiting for repairs, the edges of weapons are hard without tempering, the enemy country does not wait for you to go to the conquest to show its submission, and the people of the world act in unison without your orders, which is called the highest peaceful and prosperous age. - I think that the first word "therefore" is a pronounced word, which leads to the author's "commentary and emotional retelling" of the meaning of the above statement, and the second word "therefore" is a conjunction, which is equivalent to "therefore, therefore". The quotation poem is from "Poetry, Daya, Changwu", to the effect that the royal road is vast and fills the universe, so that distant countries also come to submit (the character "Jud" was later also written as "You", which is often used as a synonym for "Dao" and "Law"; "Yun" means true; "Sai" is full of righteousness).
12.3 May I ask you to be a king? May I ask you to be a minister? May I ask you to be a father? May I ask for the Son of Man? May I ask you to be a brother? May I ask you to be a brother? May I ask you as a husband? May I ask you as a wife? I said: If the husband is polite, he will be gentle and obedient, and if the husband is rude, he will be afraid and self-defeating. This way is also biased and chaotic, and it is enough to stand and rule. What can I do about it? The ancients judged the emperor Zhou Hun in the world, and there was nothing wrong with it. Therefore, the gentleman is respectful but not difficult, respectful but not gong, poor but not covenant, rich but not arrogant, and in the event of change, should not be poor, and the courtesy of judgment is also. Therefore, the gentleman is respectful and peaceful; he is also in things, but he does not lose; he is also in people, he is not resentful and generous; he is also careful to modify and not dangerous; he is also in the situation, and he is convenient and not confused; he is in heaven and earth, and all things are not to say why he is so to make good use of his materials; he is in the affairs of hundreds of officials and skilled people, and he does not compete with them for ability and makes good use of his skills; he treats the upper and the top is loyal and unremitting; he makes the lower ones all over the place without partiality; he also travels with the same kind of fate and righteousness; and he lives in the countryside and is tolerant but not chaotic. Therefore, if you are poor, you will be famous, and if you are good, you will be meritorious; benevolence and generosity will cover the world without being guilty, and you will be wise and use heaven and earth, and reason will change without doubt; you will be peaceful in your flesh and spirit, and you will have great ambitions, and you will be able to do righteousness between heaven and earth, and you will know the most of your benevolence. The husband is a saint, and the rite of judgment is also.
【Translation】
How do you be a monarch? Answer: It is carried out with propriety and righteousness, and is evenly universal and not partial. How do you behave as a courtier? Answer: Treat the monarch with courtesy and righteousness, be loyal and obedient, and never slack off. How do you be a father? Answer: Be generous, benevolent, and courteous. Answer: Love your parents and be committed to etiquette. How do you be a brother? Answer: Showing affection for your brother. How do you be a younger brother? Answer: Respect and obedience and not casualness. What do you do as a husband? Answer: Devote yourself to your deeds and not to fornication, and devote yourself to being close to your wife and keep proper boundaries. Answer: If a husband is polite and righteous, he is docile and obedient, and if he is not polite, he is cautious and respectful alone. If this Tao is practiced on one side, it will be chaotic, but if it is implemented in its entirety, it will be governed, and it is enough to serve as a model. How can we do this at the same time? Answer: We need to examine etiquette and righteousness. In ancient times, the first holy kings examined etiquette and righteousness, and practiced it all over the world, and there was no impropriety in action. Therefore, a gentleman is respectful and not afraid, respectful but not afraid, poor but not humble, rich but not proud, and at the same time able to cope with changes without exhaustion, which is the reason for examining etiquette and righteousness. Therefore, a gentleman respects and abides by etiquette and righteousness. For transactions, handle them directly without making mistakes. For people, less resentment, leniency and not sycophancy. For yourself, be cautious and not sinister. Respond to accidents, quickly and quickly without doubt. For all things in heaven and earth, it will not explain the reason for all things, but it can be good at using all things as materials. For the affairs of the officials and the skilled talents, they will not compete with them for skills, but can be good at using them to achieve merit. Treat those who are in high positions, be loyal and obedient and never slack off. Use subordinates, evenly circumferential and unbiased. Making friends is due to etiquette and righteousness. Get along with the villagers and neighbors, be tolerant and not mess with the law. Therefore, if a gentleman is poor, he will also have a reputation. If you are prominent, you must have merit. Benevolence can cover the world at the same time without being ignorant, govern the world with wisdom, deal with the changes of all things, have a peaceful mood, have broad aspirations, and practice etiquette and righteousness between heaven and earth, which is the ultimate of benevolence and wisdom. He is called a saint because he is able to examine propriety.
[Interpretation]
Xunzi attaches great importance to the virtue of the monarch, and it is in line with etiquette to be virtuous. With the ever-changing political affairs, how can politicians cope with the ever-changing political situation? Xunzi believes that a virtuous gentleman will follow the way of etiquette and righteousness to deal with it, and this will naturally be able to handle it appropriately and deal with it endlessly. In reality, most politicians do not know how to adapt, and mistakes are frequent, and they believe that it is also related to personal morality.
1. The first part of this section is about the way of kings and ministers, fathers and sons, brothers, and husbands and wives, all of which are explained in a question-and-answer style, so it is clear that there are only a few points to explain: (1) The first sentence "May I ask you to be a king" is actually a question: How can a man behave in order to be called a qualified or holy monarch, so that he can maintain the throne? Although it is aimed at the monarch owning all the resources of the country, and the fate and future of all people in the country are in his hands, it can be said that they all rely on his breath and live this "power fact", but Xunzi's focus is: other people's attitude towards you is transferred with your attitude towards him unfairly, therefore, although you are a "giver", you must also "give" to people to be pleasing and convincing, in order to ensure your identity as a giver. The status remains the same, in other words, you can't give as you please, but you have to do it according to an objective standard, and this objective standard is etiquette. Naturally, there is also an implication: otherwise, you are not worthy of being called a good monarch and you will fall. The other three questions and answers should also be understood in this way, and the answers also have extraneous meanings, which can be summarized as: otherwise, you are not worthy of and cannot get the "courtesy" of the other party. (2) "Zhiwen" means to be extremely polite, "to see friends" means to show friendship ("seeing" to "present"), and "to make merit without flowing, and to come and discern" can be translated as: to strive to achieve merit without fornication and indulgence, and to be as close as possible to one's wife while maintaining a certain distance and boundaries ("flow" has the meaning of vanity and indulgence; "discernment" has a distinct meaning). (3) Finally, he explained: "This Tao is also partial and chaotic, and it is enough to be established and ruled", which is to emphatically explain that "this way" is a system and a whole, and any one of the four groups of relationships between the monarch and the minister, father and son, brother, and husband and wife is subject to the etiquette system, and each party's own observance of the etiquette system is both a condition and a predictable result for the other party to abide by the etiquette system: "partial" and "ju" should mean "unilateral" and "two-sided" respectively; "Li" is the meaning of existence, which means "indeed expressing oneself according to this way"; "Audit" is to investigate and check the righteousness, and "it is enough to audit" means that if one party does not treat the other party according to the provisions of etiquette, it can be checked and implemented, and the implication is: no one should try to use the other party's violation of etiquette as an excuse to find excuses for not acting in accordance with etiquette, or to make excuses. Note: My understanding of these sentences is a bit "unconventional", and I am not too sure, so I ask the reader to think independently, and one commentator's translation is very different from my understanding: "If these principles can only be partially implemented, then the world will still be chaotic; when they are all established, the world will be ruled greatly, and they are enough to serve as a model." ”
2. From "may I ask what to do with the ability", to the words before the word "therefore", it is more difficult to understand, my understanding is that in the above relationship system, a person can be both a subordinate, a father, a brother, and a husband, and the question is aimed at this situation, and the question should be performed in each relationship to meet the requirements of "this way", so what to do ("concurrent" can be translated as "at the same time"; "Can" means "to be able to do"). Of course, there is only a general answer to this: it is necessary to carefully understand the specific provisions of the etiquette system for people of various statuses ("the rite of judgment"). "Review" has the meaning of "scrutiny", "discernment", "review", etc.), and then cite the ancient holy king as an example to illustrate, saying: In ancient times ("ancients"), the Shengming monarch was because of the "trial" of the courtesy, so there was no inappropriate place in his behavior towards anyone in the world ("Fang", "Huang", "Zhou", and "Hu" are four synonyms, all of which have the meaning of "vast" and "Zhouper", which are connected together to play the role of a verb; "moving" can generally refer to purposeful activities). Since all his actions are based on etiquette, he is full of confidence when he acts, so he goes on to say: Therefore, a gentleman is humble and not afraid ("difficult" means to feel embarrassed), prudent and not afraid ("gong" is "fear", fear of righteousness), not humble when poor ("covenant" has condescension), and not arrogant when rich, even if he encounters various incidents at the same time, he can cope with it freely and will not feel helpless. At this point, he said "the etiquette of the trial", which obviously emphasized that this is all because he has made the etiquette system very clear and clear.
3. After "Therefore the gentleman is courteous", it is to first take the trouble to explain how the gentleman treats people with courtesy and behaves until "it is the reason" Only then did he turn a corner and say: Therefore, even if a gentleman does not succeed in his career, he must enjoy fame, and if he succeeds, he must establish a great cause; his benevolence and generosity shine all over the world, and no one can erase it; his wisdom and understanding can rectify all things in heaven and earth, and he never has doubts in dealing with all kinds of incidents; he is calm-minded, open-minded, and full of virtue and morality between heaven and earth, and his benevolence and wisdom have reached the extreme. This kind of person is called a saint, because he understands the etiquette very clearly. -- "Doing things without losing them" means being straightforward but not making mistakes; "Not saying why they are but making good use of them" means that although we do not seek to understand the reasons for their formation, we can make good use of them; "Righteousness and likeness" means that we follow morality and have laws: "Tolerance without confusion" means that we are tolerant of others, but we are principled, and we are never confused and confused.
12.4 May I ask for the country? The monarch, the yi, the people, the shadow, the yizheng and the scene, the monarch, the people, the water, the round and the water, the monarch, the king, the king, the people, the water, If the king shoots, the ministers will decide, and the king of Chuzhuang has a thin waist, so there are hungry people in the dynasty. Therefore, it is said: Smell self-cultivation, but do not smell for the country.
【Translation】
Answer: I have only heard that the monarch mainly cultivates himself, but I have not heard how to govern the country. The monarch is the sundial, the people are the shadow, and if the sundial is placed correctly, the shadow will be right. The monarch is the basin, the people are the water, the basin is round, and the water is round. The monarch is a bowl, and the bowl is square, and the water is square. The monarch likes archery, and the courtiers will put on the archery duel. King Chuzhuang liked people with thin waists, so there were hungry people in the court. Therefore, I have only heard that the monarch should cultivate himself, but I have not heard how to govern the country.
[Interpretation]
Xunzi said that the foundation of governing the country lies in self-cultivation. In the upper echelons, personality cultivation is the most important. Therefore, no matter how capable a person is, if there is a problem with his personality cultivation, he should not be in a higher position.
1. This section is very interesting: if someone asks how to govern the country ("for the country"), he actually answers: I have only heard of how the monarch cultivates virtue ("self-cultivation"), but I have not heard of how to govern the country. This seems to be irrational and logical, but in fact, it has a profound meaning: Xunzi replied in this way that the monarch's governance lies in self-cultivation, and what kind of person he cultivates himself into, what kind of people his country will be, and what kind of country his country will be, you can imagine, there is no need to ask. However, this is the case, so the next thing to say is three parables, in a word: what the monarch is, what the people are like; after talking about the parable, he said: The monarch shoots an arrow, and the courtiers will put on a board finger; the king of Chu Ling likes people with thin waists, so there are hungry courtiers with yellow faces and thin muscles, and this meaning is still emphasized: the people of the country are like the monarch, and if the monarch is good, the people under his subordinates will rise up and follow him. In the end, he repeated "Smell the self-cultivation, but do not taste the country", which is equivalent to saying: That's it, how can there be him—— this is really an excellent sketch. Also, how would the bad monarch, that is, the monarch of a country that has governed his country badly, feel when he reads this passage? Xunzi mainly said this to them, right?
2. There are some intellectual things in this section, and I will also introduce them: (1) "Yi" is the sundial, that is, the instrument that uses the sun's shadow to determine the time, generally a vertical benchmark (sundial needle, also known as "table") is erected in the center of the plate (sundial surface) engraved with the time line, and the time is determined according to the direction and length of the shadow of the benchmark ("Jing" is the ancient word for "shadow"). (2) "Duel" is an elephant bone sleeve used to hook strings on the thumb of the right hand during archery in ancient times, commonly known as "wrench", which is used as a verb here. (3) According to the record in "Mozi and Love", King Chu Ling liked people with thin waists, and his subordinates only ate one meal, and a year later, the ministers of the court lost their yellow muscles. Note: The ancients called ordinary hunger "hunger", and severe hunger was called "hunger".
12.5 The monarch is the origin of the people, and the original is clear, and the original turbidity is turbid. Therefore, there are those who are social and cannot love the people and cannot benefit the people, but they cannot get it if they seek the love of the people for themselves; the people do not love it, but seek it for their own use and die for themselves, but they cannot get it; the people do not use it for themselves and do not die for themselves, but they cannot get it if they seek the strength of the army and the solidity of the city; if the army is not strong and the city is not solid, they cannot get it if they seek the enemy's strength; and when the enemy arrives, they cannot get it. The feeling of danger and perdition accumulates this, and seeking happiness is also the mad life, and the mad life is not allowed to fall from time to time. Therefore, if the lord wants to strengthen the peace and happiness, he should not rebel against the people, if he wants to attach himself to the people, he will not rebel against the government, and if he wants to cultivate the beauty of the government, he should not ask for others. They may accumulate, and those who gain them will not be extinct. Those who are born in this world and are determined to follow the ancient way, are not good for the princes of the world, but they are the only good for the son, and the people of the world do not want to do it, but the son is the only one. The good ones are poor, and the ones who are poor for them, but the son will still be for it, not for the less. Xiaoran only knows the reason why the previous king gained it, so he lost it, and knew the safety of the country, and whether Zang was black or not. If it is used by others, the world will be one, and the princes will be vassals; if it is used for a small purpose, it will be powerful to the neighbor and enemy; even if it cannot be used, so that there is no place for the country to go to its territory, the country will have no reason for life. Therefore, the monarch loves the people and is safe, and the good man is honored, and neither of them dies. "Poem" said: "Jie Ren Wei Fan, Master Wei Yuan." That's right.
1. This verse has three meanings. The gist of the first layer is expressed by the first two sentences: the relationship between the monarch and the people is the relationship between the source and the stream, the source is clear, and the source is turbid. From this, five "that is impossible" ("unattainable"). -- The "source-flow relationship" between "above" and "below" has been the consensus of the Chinese since ancient times, and the language used to express this meaning is diverse, the most common being "the upper beam is not correct and the lower beam is crooked", this sentence is not only applicable to officialdom, but also to the "upper and lower" relations in the people and families; and another sentence is: "If something is good at the top, the next must follow quickly." In fact, Confucius had already taught this truth, and his saying was: "Politicians are righteous." Zishuai is upright, who dares to be upright?" ("The Analects of Yang Goods") "His body is upright, and he does not give orders; This meaning has also been expressed many times in the book "Xunzi". As for the overall meaning of the five "unattainables", it is the same as the "ruler is the boat, and the man is the water" in verse 9.4. The meaning of "the water will carry the boat, and the water will overturn the boat" is also basically the same. Therefore, there is nothing new in this passage.
2. Starting from "the feelings of danger, cut, extinction, and death accumulate here", and ending with the sentence "then don't ask for others", the first lecture on the second meaning, first inherits the above "unobtainable" judgment, saying: At this time, the situation of the country's danger, weakness, destruction, and death has developed to a very serious point, but you still want to seek comfort and happiness, it must be an arrogant and ignorant person, and an arrogant and ignorant person will not wait long before decaying and dying ("Xu" is borrowed as "must" Then he goes on to say what to do in a positive way, saying: Therefore, the best option for a monarch to be strong, secure, comfortable, and happy is to return to the path of dependence on the people ("the people on the contrary"), and to subordinate his subjects ("to the people"). The best choice is to return to the cause of serious handling of political affairs, and if you want the country's politics to be clear and the people's customs are pure, the best choice is to find people who are good at governing the country. - It is conceivable that the following should be about people who are good at governing the country.
3. Sure enough, the following words, until the end, describe the characteristics of a person who is good at governing the country, and at the same time explain how the monarch should treat him. First of all, he explained with the sentence "He may accumulate, and those who get it will not be extinct", he explained that such people have existed for generations, so they should have been found, and then he began to introduce his differences with "He is also a person": He was born in this world but is keen on the ancient way, because no one in the world likes it, he likes it, because no one in the world wants it, he wants to follow it, and he likes the ancient way will be poor, and those who follow it will be poor, but he still has to obey it, and he will not stop for a moment. This is naturally puzzling, so he explained: This is because only he can thoroughly understand the reasons why the ancient emperors gained state power and the reasons why they lost state power, and understand the safety of the country, good and bad, as clearly as distinguishing between black and white. Therefore, he then praised and recommended that such a person, if the monarch reaps him in his own country, will be able to unify the whole world, and the princes will come to claim his vassals, and if he is only appointed in general, he will be able to extend the power of his own country to the neighboring enemy countries, and even if he is not appointed, as long as he can be kept in his own country, the country will not be in trouble while he is alive. Speaking of this, the words about "such people" were obviously not finished, but suddenly jumped away and concluded: Therefore, the monarch will be peaceful if he loves the people, and only those who like the scholars will be glorified, and if there is no both, then it will perish. "Poem" cloud: "The Magi are the barrier, and the public is the wall", this is the truth. - There must be a couple of sentences missing here. In addition, the word "to" at the head of these two sentences, "the prince of the world is not good" and "the people of the world do not want it", some people translate the word "to" at the head of these two sentences as "although", I think that there is no basis for exegesis, and it is also unjustifiable in righteousness, so I determine that this "to" or "because" means, in order to echo the "yet" in the following text, I translate it as "just because", so that the following "however" is the meaning of "on the contrary" and "on the contrary". The quoted poem is from "Poetry, Daya, Board".
12.6 The Taoist, what is it? Gentleman, why not? He said: Those who are good at giving birth to and raising people, those who are good at governing people, those who are good at showing people, and those who are good at decorating people. Those who are good at giving birth to and raising people are close to them, those who are good at governing people are safe, those who are good at showing people are happy, and those who are good at decorating people are honored. The four unifiers have the world to return to it, and the husband is the energy group. Those who cannot give birth to others will not be close to others, those who cannot rule others will be uneasy, those who cannot show up others will be unhappy, and those who cannot decorate others will not be honored. The four rulers die and go down to the sky, and the husband is called the husband. Therefore, it is said: If the Tao exists, the country will survive, and if the Tao dies, the country will die. The three princes of the Son of Heaven, the princes and the princes, the doctors are good at officials, and the scholars are guarded by the law, so they are also governed by the class; the order is determined by virtue and the number of officials is awarded according to the amount of ability, all of which make them carry their own things and get what they want: the superior sages make them the three dukes, the second sages make them princes, and the lower sages make them scholars and doctors, which is why they are also revealed; there are equal differences in repairing crowns and clothes, black articles, and carvings and carvings, which are also the decorations of the domain.
【Translation】
Answer: What a gentleman practices is the Tao. What is a monarch? Answer: Able to lead the masses. Answer: Be good at feeding the people, good at governing the people, good at appointing and arranging the people, and good at making different decorations for the people. The people will be close to him who is good at feeding the people, the people will be at ease with him if he is good at governing the people, the people will be happy to see him if he is good at appointing and arranging the people, and the people will be proud of him if he is good at making different ornaments for the people. When these four elements are in place, all the people of the world will submit to him. This is called being able to lead the masses. The people will not get close to those who are not able to feed the people, the people will not be at ease with those who are not good at governing the people, the people will not be happy to see those who are not good at appointing and arranging the people, and the people will not be proud of those who are not good at making different ornaments for the people. If these four commanders are lost, everyone in the world will leave him. It's called a puppet. Therefore, if the Tao exists, the state exists, and when the Tao perishes, the country perishes. Reducing the number of workers and merchants, increasing the number of peasants, prohibiting thieves, and removing the wicked will feed the people. The Son of Heaven is assisted by the three princes, the princes are assisted by the prime minister, the doctors are good at their official positions, and the scholars maintain their duties and do not deal with them justly according to the law, which can govern the people. The order of office is determined by the examination of virtue, and the appointment of official office is determined by the measure of ability, so that every man can carry his affairs and obtain a suitable position. The superior sage made him the third duke, the inferior sage made him a prince, and the inferior sage made him a scholar, and this is the arrangement that can be appointed. Decorating hats and clothes, painting patterns, and carving and engraving all indicate that there is a difference in rank, which is to be able to make different decorations.
[Interpretation]
What the monarch does is all for the people. The so-called unification is to examine the positions, arrange the careers and talents, and lead all kinds of talents, so that everyone can be close and happy, and be proud of the monarch. A gentleman is able to make everyone live by virtue and wisdom, and each has his own place and can express his ability. It can be seen that the way that the monarch should follow is a way of virtue.
1. This section begins by asking the meaning of the words "Dao" and "Jun", that is, asking for the definition of these two concepts, and then asks about the meaning of the concepts contained in the definition, and then defines the concept, and so on until the question is clear, and then ends the cross-examination, so it shows a strong logic, and can be said to be an important document in the history of Chinese logic. From the perspective of content, its value lies in the "logical expansion" of the concepts of "Dao", "Jun" and "Nengqun" in Xunzi's heart from one perspective. From the first sentence "Taoist, why also?", to "the husband is the means of the group", the meaning of this section has basically been explained. ——The "gentleman" in the sentence "the way of the gentleman" can be seen from the question "what is the monarch" in the later text, in fact, it refers to the monarch, and it can be seen that the first sentence is actually a question "what is the way of the monarch?" and "the way of the gentleman" as an answer, which should be literally translated as "the path taken by the monarch": this "way" is an intransitive verb (verb), that is, the "way" of "scholars do not do the way" in 5.1, so some commentators translate this sentence as "it is the principle that the monarch follows", of course, it is accurate, but it is translated as "it is the path taken by the monarch" , will be more clearly understood (the word "so" here forms a noun structure together with the following verbs). "Banzhi" is the righteousness of governance ("class" through "discrimination"). This is not only because the two sound close, but also because they both have the meaning of "separation" and "distinction"); "Conspicuous person" means "to arrange people to a certain official position"; "feudal ornament" means "to make people wear specific clothes to indicate their status and identity". The meaning of these conjunctions is difficult to find in the dictionary, and can only be "realized" by the meaning of each word-forming component and the "contextual needs". In addition, I think that the words "unification" and "people" are misplaced, because the "four unifications" cannot be explained here, and the meaning of "four" is clearly understood, and "unity" means "all", and this meaning is exactly in line with the meaning of the text. There is an annotator who translates the "four unifications" as "these four essentials", apparently believing that this "unification" is the meaning of "outline discipline and essentials", but I wonder if he understands it better
2. Next, I will first explain from the opposite side that "the four unifiers die and the world goes down, and the husband is the husband", and then immediately concludes: "If the Tao exists, the country will survive, and if the Tao dies, the country will perish", and after reaching this conclusion, he will explain what is "born and raised", "banzhi", "manifested", and "ornamented", and end all the discussions in this section. Obviously, this "order of writing" does not conform to the logic of thinking and speaking, so I think that the exposition of this article in "Xunzi" must be finished after reaching the general conclusion that "if the Tao exists, the country will survive, and if the Tao dies, the country will perish", and this last paragraph is a note or testimonial written by a reader later, and then it was generally treated as the main text. This "commentary" or "testimonial" is well written, and helps us to understand the meaning of the expressions "shown", "ornamental", etc., so I will translate it: Reducing the number of craftsmen and merchants, increasing the number of peasants, forbidding thieves and robbers, and exterminating treacherous and wicked are the ways to raise the people; The three princes of the Taibao are appointed with a minister, the doctor is only in charge of a certain official position, and the scholar is careful to observe his duties, so that everyone acts impartially according to the legal system, this is the method of managing personnel; examining people's virtues to determine ranks, measuring their talents, and awarding them appropriate official positions, so that everyone can undertake certain tasks and get a position suitable for his talents: the superior talents serve as the three dukes, the inferior ones become princes, and the inferior ones become doctors, this is the method of placing people; there are certain hierarchical differences in dressing up and decorating people; there are certain hierarchical differences in dressing up and decorating people, such as dressing up and decorating people。
12.7 Therefore from the Son of Heaven to the people, they should all be able to do what they can, and what they will do, and what they do is the same; If the husband becomes an article, and the taste becomes a treasure, it is derived. The holy king Caiyan distinguishes the difference, the upper is to decorate the virtuous and the noble, and the lower is to decorate the elder and the young. In the dynasty of the princes, in the homes of the people, the world knows that it is not different, and it will be ruled by a clear distinction and protect the eternal world. Therefore, the princes of the Son of Heaven have no waste, the scholars have no adultery, the officials have no neglect, and the common people have no treacherous customs and thieves. Therefore, it is said: "Governance extends to the people, and chaos is insufficient for the princes." That's right.
This verse first talks about all people, from the Son of Heaven to the common people, who have two things in common: they all want to display their talents, realize their ambitions, and engage in their work comfortably and happily, and they all want to be warmly dressed, well-fed, comfortable, and happy, and the things that can be done must be done in a timely and smooth manner, and the things that cannot be done are also clear ("system" has the meaning of "restricted", I thought that this is the same as "thing", so it is translated), and the financial expenses are always abundant and sufficient. The literal meaning of the next sentence is: As for the use of multiple colors to paint the colorful patterns on clothes, and the collection of various foods to cook into a delicacy ("bei", delicious food), that is the expression of living a rich life and having more than enough goods ("yan", overflowing, superfluous, so it can be used to refer to excess wealth). This is undoubtedly to say: this is not what everyone wants and can get, and whether or not you can enjoy this kind of life is the difference between people. Thus it is said that the Holy King has more than enough wealth in his possession in order to show (through the difference in rewards) the distinction between people ("discernment") Therefore, all the people of the world, from the court of the princes and nobles to the families of the common people, all understand that the holy king does not arbitrarily create differences between people for no reason, but through this difference to mark the status of each person in order to achieve the great rule of the country, so as to ensure the peace of all generations. Because of this, the princes of the Son of Heaven did not have any wasteful expenses, the scholars did not have debauchery and fornication, the ministers and officials did not show laziness and contempt for political affairs, and the masses did not have treacherous and strange customs, and there were no crimes of theft and robbery, then it can be called moral popularization. Therefore, it is said: "When the country is stable, prosperity will spread to the people, and when the country is chaotic, the scarcity will extend to the prince of heaven." That's what I mean. - Note: Ancient texts lack words that indicate the ideological relationship between contexts, so where they are "supposed to be used" but do not use related words, they are most likely to be misunderstood, and this text is a prominent example. Therefore, the words "therefore" and "because of this" in my translation, as well as the words in parentheses, are based on my understanding of the meaning of the original text, and naturally it is explained everywhere that I know it this way. The "accuracy" of my perception is the most important parameter to measure my academic level and the value of this book, so please pay attention to it. In addition, I have translated the words "nothing" at the end of the word "therefore" literally, but I think that the word "none" should not be translated as "no", and it is better to translate it as "should not have", which is a better continuation of the above, and shows that this is talking about "should be" rather than stating "really". Again, if we regard this section as a discussion of "the principle of what should be," we should judge the author and Xunzi as thinkers, whether you agree with him or not, and if we regard them as statements of "real facts," we should say that he is a lame apologist for hypocritical rulers.
12.8 To the great form of the Tao: If you are honored with the law, the country will be permanent, if you are virtuous and empowered, the people will know the way, if you are able to compose the public opinion, the people will not doubt it, if you reward and punish the thief, the people will not slack off, and if you listen to Qi Ming, the world will return to it. Then the division of duties, the order of the career, the material and technical functions, all not governed, then the justice and the private door is blocked, the justice is clear and the private affairs are closed. If so, then those who are virtuous will stop talking about it, and those who are greedy will retreat and those who are honest will rise. The "Book" says: "Those who come before will be killed without forgiveness, and those who do not catch the time will be killed." "People are accustomed to their own things and are fixed: people's everything, such as ears, eyes, nose and mouth, can not borrow from each other. Therefore, the position and the people do not explore, the order is not chaotic, and the order is not chaotic, and the people do not leave anything behind. If this is the case, then the subordinates and hundreds of officials will dare to settle down after cultivating themselves, and dare to accept posts after being honest; the people will change their minds, and the villains will change their minds, and the treacherous ones will not be resentful; and the husband is said to be the extreme of politics and religion. Therefore, the Son of Heaven does not see, does not listen and is deaf, does not worry about knowing, does not move and works, and sits alone and the world is like one, such as the heart of the four gnots, and the husband is called a big form. "Poetry" says: "Gentle and respectful, the foundation of Vedde." That's right.
1. The "supreme way" in the first sentence "the supreme way and the great form" undoubtedly refers to the highest and best way of governing the country, but what does "great form" mean? Some commentators believe that this "form" is the expression of righteousness (the "form" in the expression "joy of form in color"), so they translate these four characters as "the greatest effect of the best political principle." I think that this is obviously imagining, or predicting, what will happen if the "Supreme Dao is in great shape", rather than describing how the "Supreme Dao" is expressed, and the "big form" is suspected of being "inappropriately matched" (which can be interpreted as "full expression", but I always feel a little awkward, because I have never seen such a statement), so I believe that the word "form" is borrowed from "line" The first sentence should be translated as follows: If a monarch resolutely and thoroughly pursues the highest and best way of governing his country (the one I recommend), then he will uphold propriety and righteousness, and enforce the rule of law, so that his country will embark on the path of normal development, he will respect the virtuous, and appoint capable people, so that the people will have a clear direction of effort, he will do things openly and fairly, so that the people will not be suspicious of any of his actions, he will reward the industrious, and punish the lazy, so that no one will be lazy and slippery, and at the same time he will listen to the opinions of all parties and understand all kinds of situations, so that all the people of the world willingly submit to him. -- "Zhifa" and "solemn ceremony" are in dialogue with each other, so they are also verbal-object structures, and they mean "taking the legal system as the highest basis and standard for judging right and wrong"; I don't know much about the meaning of "compiling public opinions", and I have not seen other people's comments, but I just say from the latter sentence that "the people do not doubt it", and I guess it should be the meaning expressed in the translation.
2. The long sentence at the beginning summarizes the practice and effect of "walking to the Tao" into five five aspects, and the content of the next few sentences led by "then" should be included in those five aspects. What are the problems? From the following, it can be seen that it is the problem of "unstoppable private affairs" and "unceasing private affairs" so that "justice is difficult to understand." These two problems arise because people's "division of duties" is unclear, their "careers" are disorderly, and people with technical ability have not been properly arranged, or the above two problems are manifested in these three problems. Therefore, this "then" is not just an adverb of time, it is mainly used as a logical conjunction, which should be translated as "since it is so". - The confrontation between "career" and "division of duties" (name and position) is also a joint structure composed of two synonyms, which can be translated as "work task"; "Material and technical ability" means that "arranging skilled people to do things and appointing talented people as officials" ("material" has the meaning of use); the subject meaning equivalent to "all this" is omitted before "not not governing"; "honest mode" means "incorruptible"; and the two sentences of the "book" say: "Those who act before the prescribed time will be killed but not forgiven; and those who do not catch up with the prescribed time and fall behind will also be killed but not forgiven." These two sentences are quoted here because the two phrases "killing without forgiveness" embody the requirements of "justice" and "justice", and it is precisely here that we want to emphasize the problems of "justice is difficult to achieve" and "justice is difficult to understand".
3. The following text until the end is from the height of the theory of "people are accustomed to their things and are solid", to demonstrate the worries of the above practices, and because of this, the monarch will receive the benefits of "seeing without seeing, hearing without hearing, knowing without worrying, working without moving, sitting alone and the world from it as one, like the heart of the four gnots", to achieve the wonderful realm of those who practice the "Tao". The previous text was more difficult to understand, so I will use translation instead of explanation: people may become rigid in their thoughts and talents because they are familiar with the work they have been engaged in for a long time, because once people divide labor, just like the ears, eyes, nose, and mouth perform their own duties, they cannot be substituted for each other. Therefore, once the office is determined, the people will not want to seek other errands, and once the rank is determined, the relationship between them will not be disturbed, so that the sovereign, as long as he is able to listen to all the opinions and understand the situation, will not delay every task for a long time. In this way, all the subordinates and officials, down to the common people, will be able to feel at ease only after they have earnestly improved their own qualities, and will only dare to accept official posts after they have truly acquired their talents; at the same time, the common people will change their bad customs in the past, villains will change their narrow and selfish thinking, and all treacherous and strange people will turn to honesty and prudence; this is called the highest state of political education. -- "Block" refers to An Ran's indifferent appearance, so it is a vivid summary of the above "not seeing", "not listening", "not worrying", and "not moving"; "胑" is the same as "limb"; other difficult words can be explained from the translation; the quotation is from "Poetry, Daya, and Suppression", which means: A meek and humble person must be based on morality.
12.9 Those who are masters of others do not want to be strong and evil, they want to be safe and dangerous, and they want to be honorable and disgraced. If you want these three desires and dispel these three evils, what is the way to do it? Therefore, knowing but not benevolence, no, benevolence but not knowing, can't, knowing and benevolence, is the treasure of the master, and the king is also the leader. Don't be in a hurry, don't know, get without using, don't be benevolent; There is no one else and fortunately has its merits, and it is foolish.
This section again talks about the importance of choosing a good prime minister, and has no other meaning. -- "to" and "repel" are used in parallel to each other, and it can be seen that the former is to seek righteousness, and the latter is to "avoid", to avoid, to avoid; "what is the way to go" is to ask: then which road is the most convenient to take? ("fruit" is a conjunction, indicating hypothesis; some people say that it is an adverb, equivalent to "in the end" and "in the end", because it is not thought that there is a "and" character after it.) In addition, the word "ben" in this sentence has the same meaning as the word "path" in the following sentence); "therefore" is the verb; the subject "phase" is omitted before "wisdom but not benevolence"; "Not in a hurry" means "not to be in a hurry to obtain talents", omitting the subject "the master of the people"; The "lucky" in "lucky" means lucky.
12.·10 There are six troubles in the Lord of the Lords: to make the wise do it, to punish the unscrupulous, to make the knower think about it, to judge it with the foolish, and to make the monk do it, and to doubt the wicked. Although he wants to succeed, he has to say that he is still standing upright and afraid that the scenery will be in vain, which is very confusing. The saying goes: "The lust of a good woman is the iniquity of the wicked, the righteous man is the acne of all, and the one who follows the way is the thief of the wicked." "Now let the wicked people talk about their grievances and seek their impartiality, and they will be unbiased?
The first sentence says that there are "six afflictions," but the following is only three afflictions, so some people think that the word "six" is a mistake for the word "big"; This passage is easy to understand, but it is only necessary to note that: (1) this "suffering" obviously refers to a disaster, but it is best translated as "error" or "fault"; the reason why this "technical treatment" must be made is that the original author focuses on the seriousness of the consequences that will be caused by this "problem", so he uses the word "suffering", but today's readers require that the "general word" used earlier and the "enumerated items" given later conform to the logical rules for generalization, and the three items listed happen to be inconvenient to say "suffering", that is, the three cannot be summarized as "suffering". (2) The words "regulation", "discussion" and "doubt" should mean "persuasion = correction", "discussion = judgment", and "doubt = questioning". For example, "sin" refers to the son born to a little wife, and in ancient China, he was generally hated by a jealous wife, so this must be a metaphor for the position of a beautiful woman in the heart of an ugly woman, but how to translate it? I can't find a suitable word, some people translate it as "scourge", which is very inadequate; there are two books that are translated as "boils" and "robbers", which are also not satisfactory. (4) How to say the three words "and" in the first few sentences? Commentators often translate it as "and", such as the first "suffering", and the translation is: "Let the virtuous person do things, but correct him with the unvirtuous person". But I think it's a mistake: theoretically, the sovereign himself will not and does not need to participate in this "corrective activity". Therefore, I believe that the word "and" means praise and encouragement, because according to this understanding, these three practices and manifestations (the three "sufferings") can better explain the immorality and incompetence of the monarch and the "suspicious mentality", and the word "and" in this sense can form a conjunctive structure, such as in the "Analects and Narratives": "Zi said, with the advance, not with the retreat." In particular, according to this understanding, these three manifestations prominently reflect the narrow-mindedness of the monarch who cannot truly trust the sages, wise men, and monks, and his blindness of having no understanding of the moral and moral qualities of his subordinates. The word "now" is a conjunction, and the meaning of "if" means "if", and "thief" refers to the sage, wise, and monk in the heart of the "evil person", so this sentence can be translated as: (if) let the vile and evil people comment on their enemies, and then come up with a pertinent and unbiased conclusion, is it possible? (Some people translate this "without bias" as "without prejudice", which is obviously wrong.) The parable in the last sentence is the answer to this question. I think that just by asking questions and answering like this, it is enough to see the integrity of the author Xunzi and the profundity of his thoughts.
12.11 Therefore the ancients did not do so: they have a way to take people, and they have a way to use people. The way of taking people is to participate in courtesy, and the way of employing people is forbidden to wait. Righteousness and movement, courtesy, knowledge and trade-offs, and success, days and months accumulate, school with merit. Therefore, humility cannot be respected, light must not be heavy, and foolishness cannot be known: it is not enough to do ten thousand things. Therefore, the school is courteous, and it can be respected, and it can move with mistakes, and it can be adapted, and it can be peaceful, and it can be seen without sorrow, and then it is voice, power, anger, and danger, and it can be seen without leaving. Therefore, Bole should not deceive horses, and gentlemen should not deceive others. This is the way of the king.
1. This paragraph is a continuation of the meaning of the previous verse, "The Lord of this day has great trouble", saying that "the people of ancient times did not do it". It can be seen from this that the "ancient people" actually refers to the ancient Shengming monarchs, and the word "therefore" at the beginning can be understood as a pronounced word, but it is said that it means "therefore, so it can be known", which can also be done, because "the present is not as good as the past, and today's bad monarchs are all against the way of the ancient Ming monarchs", which is simply an unstated "law" in Xunzi, and the author has this law in his heart, and his "therefore" word is not more likely to be used to draw inferences.
2. The great trouble of "the master of today's people" mentioned in the previous section can be attributed to the fact that there are major problems in the two aspects of "the way to take people" and "the way to use people", that is, "no way" and "no way", so the first sentence of this section says that the ancient Ming Jun "has a way to take people, and there is a way to use people", which is also very pertinent. Knowing this, we know that the specific statements that follow are specific to which manifestations are issued: the five "to" words and phrases, such as "participation in courtesy" and "school with merit", are not only a positive description of Mingjun's practice, but also implicit criticism of the wrong handling of "Jinrenjun" mentioned in the previous section. It turns out that the mistakes of the "people of today" are that they violate the etiquette system, do not pay attention to their names, and do not use the results and achievements of their work as a criterion to evaluate the intelligence and achievements of their subordinates and officials. It can be seen from this that here, "participation" means "comparison", "participation in courtesy" means that the provisions of etiquette are used to inspect and evaluate one's work; "prohibition and waiting" means that one's position or title cannot be allowed to engage in or participate in a certain kind of work if it does not reach a certain level or level; and "doing righteousness and movement" refers to the "style of life" that can be translated as "behavior" ("righteousness" and "etiquette"), so it is also necessary to "treat it with courtesy." "Consideration and trade-off" refers to the ability to make decisions, so it should be tested and assessed by practical results ("to achieve success"); "Accumulation of time and time" refers to the overall results of long-term work, so it is necessary to "school with merit" ("school" is the "school" of "proofreading", the meaning of comparison). The next three sentences of "shall not be" are to explain the effect of this practice, that is: "those who are inferior", "those who are light", and "those who are wise and foolish" will not succeed (the words "lowly", "light" and "foolish" are omitted after the three "shall not be"; "county" is "suspended", and "conspiracy" is the meaning of deliberation); It is a general comment, which means: therefore, there is nothing wrong with any approach ("lifting", "lifting", i.e., "success or failure in this move").
3. From the end of the sentence to the end of "the courtesy of the old school", it is a summary of the specific operation method of identifying the people who are indeed virtuous and talented and those who do not have virtue and ability through the etiquette system, which can be translated as follows: Therefore, using the etiquette system to evaluate a person is to see whether he can be satisfied with his duty and work seriously and conscientiously; he must often change his position to see if he can cope with various changes; let him be comfortable and comfortable ("Yan" through "banquet"), to see if he can not indulge in pleasure; let him get in touch with music, beauty, power and wealth, resentment and anger, In this way, the real virtuous and the virtuous and the truly unvirtuous will be as clear as white and black, and how can anyone be wronged? Therefore, it is impossible for Bole to look at the wrong horse, and it is impossible for a gentleman to look at the wrong person. The above is the way of selecting and employing people. - The literal meaning of "deceived by horses" and "deceived by people" is "deceived by horses" and "deceived by people", that is, the word "to" is used here to indicate the object.
12.12 The lord of man wants to be good at shooting--those who shoot far away from the middle, the county nobles reward them heavily, and they cannot be hidden from the outside, and those who can be in the middle can take it, is it not necessary to get it? Although the saint cannot be easy. If you want to be good at controlling - and those who go far quickly, a day and a thousand miles, the county nobles reward them heavily, you can't have a child inside, you can't hide people from afar, you can take it from those who can get it, is it not necessary to get it? If you want to govern the country and control the people, adjust the top and bottom, consolidate the city internally, resist difficulties externally, govern people, people can't control them, and chaos will be dangerous and humiliating. However, if we seek the assistance of the minister, it is not the only one who is the public, and the only way to do the case is to use the case for those who are more convenient than their own relatives? Therefore, those who have social support do not want to be strong, but Russia is weak; if they do not want to be safe, Russia will be in danger, and if they do not want to survive, Russia will perish. In ancient times, there were thousands of countries, and now there are dozens of them, and there is no other reason, and nothing is lost. Therefore, the Ming Lord has a private person with gold, stone, pearl and jade, and no private person with an official career. He said: This is not conducive to selfishness. If he can't make it, the lord will make it secret, and if the minister can't make it, it will be a deceit. The Lord is darker than above, and the ministers are deceitful below, and there is no day of destruction, and the way of harm is also. King Fuwen, not without noble relatives, not without children, not without convenience, but also for the use of the state people, how can it be private? If you think it's evil, you don't know each other. I thought that Mrs. was seventy years old, and her teeth were degenerate. However, those who use it, King Fuwen wants to establish a noble way, wants to be noble, and wants to benefit the world, but he can't be alone. So you are a noble and fruitful, noble name and Guoming, and the world is also controlled, and seventy-one countries are established, and the surname Ji is fifty-three people living alone, and the descendants of Zhou, who are not crazy, are all the prominent princes of the world. If so, you can love others. Therefore, the avenue of the world, the great merit of the world, and then hide its pity and love, it is still enough to be the princes of the world. Therefore, it is said: "Only the Lord of Light can love what he loves, and the Lord of Darkness will endanger what he loves." That's right.
1. This section is to say that in order to get the ministers who govern the country, the monarch should be the same as the good shooter and the handlebar style, and he should not distinguish between relatives and distances, and meritocracy is used, but it is generally not possible to do so. The full text can be divided into three layers. The first layer is the text before "wanting to govern the country and control the people", which says: In order to seek good shooters and good pilots, the monarch not only "rewards the county nobles to recruit them" ("county" through "hanging"), but also does not favor his own children internally ("Ah", favoritism), and does not bury the relationship with the alienated people externally, as long as the conditions are met, they will hire whoever they want; this is because he must require the really suitable people to do so, so even the saints cannot help but do so. The first thing I mean is undoubtedly to lead to the following. -- "Medium-micro" means to hit a very small target; "and" in "hurry" is borrowed from "extreme"; The "is" in "yes" and "to is" can also be said to refer to "the meaning of belonging". Note: "Is it not necessary to get the way?" There is a commentator who interprets it as "Isn't this the way to be sure to be able to get a good shooter?" The key seems to be whether "must get" or "must get"; I think the main purpose of this section is to explain that there must be a "must" to obtain the ability to govern the country, and for this reason, there must be a correct "way to seek", so the former understanding, that is, the understanding of "must".
2. From "wanting to govern the country and control the people" to "the way to do harm", it is to first raise the question and say: the monarch wants to govern the country, manage the people well, and coordinate the actions of all parties at the top and bottom, so as to consolidate the city defense internally and resist the invasion of the enemy externally, and "govern the people, but people cannot be controlled, and chaos is dangerous and humiliating, and the destruction can be waited for", but in the selection of the secretary to assist, it is not as impartial as looking for shooters and handlebars ("then" is sometimes equivalent to "but" Isn't it too wrong to appoint people who are favored by oneself or who are attached to oneself? Then he lamented this absurd situation (after the word "therefore"), saying: From ancient times to the present, all monarchs ("those who have social institutions") do not want their countries to be strong, peaceful, and long-lasting, but most of them will soon become poor, weak, dangerous, and perishable, and there are tens of thousands of countries, but now there are only a few dozen, and there is no other reason for this, just because it is so unfair in the selection of talents to assist the secretary of state! Then he analyzed: Therefore, even a wise monarch has given away gold, silver, precious stones, pearls and jade, but has not given away official office and government affairs to others, why? My answer is that the fundamental reason is that if he does so, it will be very detrimental to the person he favors. If the other party has no talent, the monarch still wants to appoint him, which is the mediocrity of the monarch; if the subordinates know that they are incompetent and pretend to be talented, that is the deception of the subordinates; if the monarch is mediocre and the subordinates are deceitful, the time is not far off for the country to perish. Therefore, the selection of the secretary of state is not fair, but favors selfishness, which is harmful to everyone. -- "If the rule is to control people, people cannot be controlled, and chaos is dangerous and humiliating, and they can be treated immediately." I think there must be mistakes and omissions, or derivative texts; I think that the word "private" in the phrase "private people use gold and stone" must not violate the original meaning, but I cannot cite circumstantial evidence; the word "this" in the sentence "this is not conducive to the private one" should refer to the "root cause", because from the previous reading, this training is the most reasonable, and the meaning of "root cause" is derived from the basic meaning of the word "this", which obviously does not violate the principle of discipline.
3. The text after "King Fuwen" is just an example of King Wen of Zhou using Jiang Taigong, who was not related to him, and as a result, he won the world and gained a good name, as a proof that the truth stated above must be correct, and there is no other profound meaning. ——There are a lot of difficult words in this passage, but I only want to explain these points: (1) "Suanran", there are several in the book "Xunzi", and for two of them, Yang Liang respectively trained as "exalted appearance" and "alienated appearance", but these two meanings are obviously not suitable for this one; some commentators translate this "supreme place" as "out of the world", perhaps it is based on Yang Liang's interpretation, but I think "the words are serious"; the "Dictionary of Common Words in Ancient Chinese" interprets it as "prominently, specially", and the example given is precisely this sentence, and I feel that "the words are lighter"; After thinking about it for a long time, I finally thought that it might be the best way to translate this "supreme" together with the word "nai" after it as "going against the traditional practice and resolutely ......" (the word "nai" contains the sentiment of "unexpectedly, unexpectedly"). (2) The "husband" of "madam" is a demonstrative pronoun, which is equivalent to "this". (3) The accurate translation of the sentence "nevertheless" should be: "In spite of this, he is still used because of ......", because the word "ran" indicates the recognition of the previous statement, and the word "who" here indicates that the relationship between the two sentences before and after is to explain and be explained. (4) The phrase "and not alone" says: And this cannot be done by him alone. (5) The word "hidden" in the sentence "then conceal his pity and love" is the meaning of pity and sympathy ("Mencius: King Hui of Liang": "If the king hides his innocence and dies, then what is the choice of cattle and sheep?"), it is because of this sentence that the following two sentences can be quoted from "Therefore". Some commentators translate this "hidden" phrase as "and then favor what you love", which is obviously a mistranslation, and it is possible to avoid this mistranslation by recognizing the above-mentioned ideological connection.
12:13 Beyond the wall, the eyes are not seen, and the ears are not heard before the walls, and the keepers of the lord of men must not be ignorant of the world when they are far away, and within the borders of those who are near. The changes in the world and the affairs within the territory are easy to change, and the people have no way to know it, which is the end of the detention, coercion, concealment, and blockage. The clarity of the ears and eyes is as narrow as it is, and the observance of the master of the people, if it is wide, cannot be ignorant of it, and if it is dangerous. However, how will the master of the people know about it? He said: The reason why the master of the people is looking at the door of the crowd is that he must have already taken shape. Therefore, the lord of the people will have the right and left to believe in the people who can do it, and their wisdom is enough to make the rules and things, and their sincerity is enough to make the things fixed. The husband is the state tool. When the owner can't help but have to visit An Yan, he has to have a change of illness and things. If so, the country, the end of things is also like a spring, one thing should not be, and the end of chaos is also. Therefore, it is said: The master of man cannot be alone. Assisted by each other, the foundation scepter of the human lord is also indispensable. Therefore, the lord of the people will have the secretary to assist the person who is enough to serve and then can, its virtue is enough to fill the people, and its knowledge is enough to wait for all changes. The neighboring princes can not be disconnected, but they don't have to go on a blind date, so the lord of the people will have enough to make Yu Zhi doubt the distant one, and then he can, his argument is enough to solve the trouble, his knowledge is enough to solve the doubt, and his Qi is enough to distance the difficulty, not to return the rank, not to oppose the king, but should be thin enough to hold the community, and then can. The husband is the state tool. Therefore, the lord of the people is called dark, and those who are not assisted by the emperor are called alone, and those who are in the neighboring princes are not called lonely, and they are lonely and dangerous. If the kingdom exists, the ancients will die. "Poem" said: "Ji Ji Duoshi, King Wen Yining." That's right.
1. The text of this section is not easy to understand, so let me explain it in a little more detail. The "li" of "li" is the "li" of "lilong" in today's "li", that is, it refers to the residential area at that time (some people say that the Zhou Dynasty took 25 families as a li, and there was a limen), so "liqian" means standing in front of the limen; so it can be seen that the first two sentences are a figurative and figurative explanation of the limitations of people's senses. This is naturally to lead to the following words, so the next thing to say: The officials who guard the territory for the monarch are some far away in the sky, and some of the near ones may be far away in the territory, and the monarch cannot but have a general understanding of their performance ("Shou" refers to the ministers who guard the territory, and "Si" can refer to the officials in general). At this point, the contradiction between "hearing cannot reach the distance" and "we must understand the situation in the distance" has been hinted at. So it was immediately pointed out that this contradiction meant a great danger to the monarch, that is, the world and the territory were very prone to incidents, and if the monarch had no way of knowing, it could be said to be the beginning of being hijacked, threatened, blinded, and blocked ("relaxation" means that the bowstring is relaxed, and "slack" means that the teeth are sick, and the two together obviously imply that there is some kind of laziness and laziness abnormality, and also implies that the relevant personnel may have different intentions). So at last I came to the conclusion and asked the question: it is really dangerous that the monarch himself has such a narrow access to information, and that the officials to control and control it are distributed over such a wide area, that the monarch cannot be unaware (but cannot know) in the meantime. So, what should a monarch think of to understand the dynamics of the officials scattered in various places?—— "the keeper of the lord of the people" is vaguely translated by a commentator as "the lord is in charge", it must be because he does not know the specific meaning of "guarding the priest"; as for the sentence "if it is dangerous", he made a comment: "According to the above sentence 'must not be ignored' and 'the lord has no reason to know', it can be inferred that there should be a sentence of 'the lord does not know', which covers the above 'does not know also' and mistakenly escaped." As for this sentence, the unspoken meaning is not "the master of the man does not know", but "if the master of the man cannot know it", because at this point, it is no longer a question of the fact of "knowing whether or not he knows", but "whether he can know or not" The question of the possibility of the future, and this sentence is directed to the general situation of the future, not to a particular situation, but the following answer is to say, "How do you know?" rather than "How do you know?"
2. The first sentence is the answer to the above question, and the first sentence is to summarize the gist of the sovereign: the cronies and attendants around the monarch are the eyes and ears of the monarch to monitor the distance and observe the ministers and officials ("Hu" is a metaphor for ears and eyes), which cannot be equipped as soon as possible. This means that if you are equipped to do so, you can prevent the dangers mentioned above. The next is the exhortation that these people should be wise, able to plan things, and honest enough to allow them to decide things (the two "things" refer to "things" in general, and the emphasis here is on "things"), so they can be said to be able to govern the country. -- The word "receiving" in "peeking into the door of the crowd", some people say that it is through "correction" and the meaning of supervision, but this is inappropriate, because if this "receiving" is directly the meaning of "supervision", "the door of receiving" will not be a word, and the meaning of "supervising" is only the "sound outside the strings" of "receiving", and the meaning of "seeing" is derived from the meaning of "receiving", which is very natural, and today there is a saying of "taking in the bottom of the eye", in which the word "receiving" is associated with "seeing". Also, in ancient times, the double-leaf door was called the "door", and the single-leaf door was called the "household"; "牖" is the window, and "to" refers to the north window, so "the door is toward" is the "door and window" today.
3. From "the master of the people cannot but have the time to visit Anyan", to the second "husband is the state furniture", which is the second meaning of this section: the monarch cannot be without a comfortable time to visit, so it is impossible to have no changes in disease and death, at this time, the affairs of the country will continue to emerge like a source, and if one thing is not handled well, it may be the beginning of the trouble, so the monarch is indeed as said before, "can not be alone", and the assistant of the secretary can be said to be his "foundation scepter" Therefore, they must not be equipped in advance, and the requirements for them are that morality ("virtue") is sufficient to appease the people ("filling" through "town", appeasing righteousness), and their knowledge is sufficient to deal with any change. ——The "thing" in "the change of illness and things" is borrowed as "歾", the meaning of death (in ancient times, "disease" refers to a minor illness, and it is called "disease" when it is very sick), "base" and "several" refer to several cases where the old man sits and depends, and "stick" is a walking stick, so "base scepter" is just a metaphor for the monarch's dependence.
4. From "the harmony of the princes of the four neighbors" to the end, it is the third meaning of this section, which says: it is impossible for neighboring countries to interact with each other without contact, but they may not love each other, so the monarch must also have people who can go to distant places to convey the monarch's will and resolve suspicions, and their arguments must be enough to eliminate misunderstandings between each other, wisdom and scheming must be enough to resolve suspicions, and agility and decisiveness ("Qi" is borrowed as "disease", agile righteousness) must be enough to eliminate danger ("distance" through "rejection") They must also be able to cope with emergencies, eliminate troubles, and ensure the safety of the country without evading their responsibilities or returning to their home countries to ask the monarch for instructions. This kind of talent is called the talent of governing the country. —— The translation of "relieving troubles" as "eliminating misunderstandings" is a "speculative translation" that I made according to the context, and I cannot provide a strong admonition to prove it; "rank" can refer to the position of an official, so the literal meaning of "returning rank" is "resignation", so I translate it as "evading responsibility"; Anti-"pass" and "return"; Bo "passes" and "presses", and "扜" is the same as "defends"; 晻" is the same as "dark".
5. The last few sentences say: Therefore, if the monarch does not have a trustworthy retainer of his cronies, it is called "obscure"; if he does not have a competent secretary to assist him, he is called "alone"; if the envoy sent to the neighboring vassal states is incompetent, it is called "lonely"; and "lonely" and "alone" and "obscure" is called dangerous, and even if the state still exists, the ancients said that it has perished. "Poetry" cloud: "There are many elites with talents, and King Wen is at peace because of this." That's what I'm talking about. ——"晻" is the same as "dark"; the quotation poem is from "Poetry, Daya, Wenwang".
12.14 Material people: willing to be detained, counting slender and not daring to mourn, is the material of officials and officials; Cultivating upright, respecting the law and respecting points without leaning heart, keeping their duties and following their professions, not daring to profit or loss, can be passed on to the world, and can not be plundered, they are the materials of scholars and officials; they are also the materials of scholars and officials; they are known to respect the monarch and righteousness, they are good names for good scholars, they are good names for them, they are good for loving the people, they are good for the people, they are common in their customs, they are able to make long achievements, they are good at the end of the prohibition of knowledge, they are multi-material, they are convenient to know that they are not competing for small profits with their subordinates, and they are aware of the system. The right to use it is not muddy, it is the material of the Qing Xiang's auxiliary, and it is not as good as the king's way. Those who can talk about the three qualities of the official and do not lose the second are also the way of the master. If so, then the body is the ruler of the country, the merit is great and the name is beautiful; the upper can be the king, the lower can be the hegemon, and it is the key to the lord of the people. The master of the people can not talk about these three materials, do not know this way, the value of the will be humble, and the joy of the ears and eyes, and personally through the day and the detail, a day and distort it, consider the subordinates to compete for small observation and biased ability, since ancient times and today, there is no such and not chaotic also. It is the so-called invisible to see, inaudible to hear, and impossible to do. That's right.
1. This is the last section of this article, probably "Jun Dao" can be attributed to the way of employing people, and the key point and core of the way of employing people lies in knowing people, that is, correctly identifying the talents of their subordinates, so as to make them make the best use of their talents and get their own place, so this article is very similar to a summary: first of all, people or people's talents are divided into three categories: "the material of officials and officials", "the material of scholars and officials", and "the material of the assistant of the secretary", respectively, elaborate on the characteristics of the three, and then point out that the selection, The way of the monarch is to use these three kinds of people without making mistakes, and at the end he confesses that if he can do this, he can be the king of the world, or at least he can dominate the princes, and if he does not do this, he will definitely mess up the country. This is the basic content of this section and the level of discourse.
2. How should the opening sentence be understood? There is a book that translates it as: "The principle of arranging and appointing talents is: honesty and diligence, meticulous and restrained in calculating and checking points, and not daring to omit them, and this kind of person is the material of ordinary officials and servants." This is the belief that the former word "material" is a verb and uses meaning, and the latter is a noun. But this translation already shows that the subject-predicate is "mismatched" in this understanding. Therefore, the word "material" at the beginning is an abbreviated sentence, which is equivalent to saying: there are three types of talents (or talented people); -- The text describing the characteristics of the first two types of talents, if they are to be translated to the satisfaction of others, I am afraid that no one can do it, but there is a basic correct understanding, and it is necessary and possible to achieve, I will not explain in detail, but I will only make these tips: "counting the slender sting" is the structure of the supplement ("slender" is the state of mind when supplementing the "counting"); "bereavement" is a synonymous joint structure; "official" and "envoy" are both partial and correct structures rather than the structure of moving objects; "repairing and correcting" should be read as "repairing, stunning, upright, and correct", so this sentence is about serious self-cultivation; and "respectful points." This means respecting one's rank; "not daring to profit or loss" refers to the tasks assigned to him; "can be passed on to the next generation" and "cannot be usurped" are both in terms of the skills they have mastered; and "official teacher" refers to ordinary officials: all officials who are in charge of one post were called "teachers" in ancient times, and because they are people from the government, they are called "official teachers". I've seen other difficult words before, so I won't say more.
3. The eight "knowledge" words and sentences that describe the characteristics of "complementing each other" are the same kind of sentence structure, in which "zhiwei" can be translated as "for", but the word "zhi" is actually meaningless and only plays the role of Teton; "common law" refers to a fixed legal system; "one custom", "long merit", and "multiple materials" are all verb-object structures (this "material" is borrowed as "wealth"); "the right to use things" means that it is practical to weigh things; and the "mud" of "not mud" means to be constrained. At the end of the sentence, "not yet the way of the king", some people translate it as "(this kind of person) has not yet been able to understand the way of the monarch", and some people understand it as "(this kind of person) has not yet reached the level of the king's way", both seem to be good, but I think it is actually wrong: the word "and" should be the meaning of "relation", because from the perspective of the content of the entire section and the author's argument, he is limiting the way of the king to the way of employing people, and the "eight knowledges" he talks about are almost all related to "things", not "employing people" So the accurate translation of this sentence should be: But these (just the talents that must be possessed by the Qing Xiang's assistant) are not yet the content of Jundao. You must know that this sentence is just an "introductory sentence", that is, the author adds this sentence, which is an indirect announcement that he will start to talk about what the monarch is next.
5. "Those who can judge the three qualities of the official without losing the second are also the way of the master", which is the definition of the "way of the master", that is, the "way of the king" (this definition proves that my explanation of the sentence "not reaching the way of the king" is correct), and then after talking about the benefits of doing this way, he warned from the negative side about the danger of not doing this, so "if yes" should be translated as: if the monarch strictly abides by this way. A few sentences from the opposite side are to say: If the monarch cannot choose these three types of talents, does not know how to follow this path, but only lowers his status and toils, abandons sound and entertainment activities, and personally runs specific affairs all day long, so as to be thorough and complete, and wishes to do everything in one day, and always wants to compare himself with his subordinates in some details, so he tries to give full play to his talents in a certain aspect, then I want to say that there is no such monarch from ancient times to the present day who has not messed up the country. This is called "seeing the impossible to see, hearing the impossible to hear, and doing the impossible to succeed". That's what that's said. -- "On Officials" is a joint structure, "Theory" leads to "Pick", and selects righteousness; "Officials" leads to "management" and manages righteousness; the previous word "Dao" in "Dao this Dao" is "to follow" righteousness; "An" means to be content with Yu; "value" leads to "straight", and both "straight" and "will" are equivalent to "only"; And "through" the screen", "abandoned"; "Qu Zhi" means to do all the good ("Qu" is the meaning of "whole", "debate" is "through") ; "Qi" is used here as a verb to maximize the meaning, and "partial ability" should refer to the talent of a certain party.