Confucius traveled around the world to promote the concept of governing the country, but did not get a response from the countries, so he could only return to the country of Lu with a disappointed mood, and from then on calm down to engage in learning and teach disciples. After returning to the Kingdom of Lu, Confucius passed on the I Ching, wrote the Spring and Autumn Classic, and also accepted a disciple who entered the house, ZiXia (姒姓, Bu shi, mingshang, zixia).
Zixia was very clever and deeply loved by Confucius, and the Analects also deliberately recorded a master-disciple dialogue. Zixia asked Confucius: "Smile and smile, beautiful eyes, always think of being brilliant", Confucius replied, "After painting the aftermath." Then Zi Xia asked repeatedly, "After the ceremony?" Does this mean that liturgy also arises after benevolence? Confucius was overjoyed to hear this, and even claimed to praise, saying, "Giver, Shangye!" It can be said that the "poem" is finished. It can be said that among the "Seventy-Two Sages of Confucius" or "Ten Philosophers of Confucius", although Zixia is the youngest, his degree of cleverness and cleverness is among the best, and he is deeply loved by Confucius.
After Confucius's death, in the face of confucius's mourning, three thousand disciples went their separate ways, so where did he go, almost Confucius's youngest and favorite disciple, Xia? What is less known is that among the disciples of Confucius, Zixia should be the one with the greatest achievements, not only teaching the first Lawyer of the Warring States, the first soldier of the Warring States, but also teaching the first overlord of the Warring States.
Zixia was a Wen of the Jin dynasty (present-day Wen County, Henan), and at the turn of the Spring and Autumn Warring States period, the Wei clan occupied Wendi, so Zixia later became a Wei state. Zi Xia was so poor that he was dressed in rags all day and was silent and taciturn, and someone advised him to become an official, and in the Xunzi Outline, Zi Xia said, "I am not a subject to the proud of the princes; I will not be seen again if the doctor is proud of me." Yanagishita Kei and the backdoor are dressed in the same clothes and do not see doubts, not a day's news. The struggle for profit is like a flea armor and the loss of its palms.". Later, another Confucian celebrity, Xunzi, praised Zixia for having the style of "ancient sage", but Xunzi also disdainfully said that "Zixia's lowly Confucianism" because Zixia "does not speak all day", which is of no benefit to the world.
However, Xun Zi's criticism may be excessive, because although Zi Xia did not become a master, he did not achieve "greater ability and greater responsibility", but he taught a group of disciples who changed history. After the death of Confucius, Zixia returned to his homeland and followed the example of his master Confucius and taught a group of celebrities who stirred up the warring states.
"History": Confucius did not, ZiXia lived in Xihe, taught three hundred disciples, and was the master of Wei Wenhou. For example, Tian Zifang, Duan Ganmu, Wu Qi, and The Genus of Bird Slippery, all of which are under the karma of Zixia Zhilun, are the masters of the king. It was when Du Wei Wenhou was eager to learn.
The Book of Han also records that Li Wu (悝) was "a disciple of Zixia and a Marquis of Wei". The two historical materials can be seen from the combination of wei wenhou, Wu Qi, and Li Wu, three well-known historical celebrities, who were all disciples of Zi Xia.
Wei Wenhou was the founding monarch of the Warring States of Wei and the number one reformer of the Warring States, and during his reign he reused Li Wu, Ximen Bao, Wu Qi, Zhai Huang, Wei Cheng, and others, enriched the country and strengthened the army, founded Wei Wupao, opened up a large area of territory, became the first hegemon of the Warring States, and created a century-long hegemony of the State of Wei, until Sun Zhen defeated Pang Juan in the Battle of Maling.
Li Wu was the first lawyer of the Warring States, and he compiled the laws of various countries at that time into the "Book of Laws", which was the first relatively complete legal code in ancient China. The reason why the State of Wei became the first hegemon of the Warring States, Li Wu's transformation method was crucial. After Li Wu's death, Shang Martin inherited the ideas of the "Book of Laws", and Shang Martin's "Art of the Kingdom" was derived from Li Wu's "Book of Laws", and Guo Moruo pointed out: "Shang Martin was a student of Li Wu, and wu Qi was a Wei person and was a young man. He was also a figure cultivated in the air of the Wei Wen and Wu Erhou era, when the Confucian atmosphere was very strong, and his thoughts were undoubtedly degenerated from Confucianism. In other words, Shang Martin was Zi Xia's disciple.
Wu Qi is more legendary, leaving aside his personal morality, Wu Qi can be described as invincible militarily, known as the first military figure of the Warring States, and called "Sun Wu" together with sun wu. In addition to military achievements, Wu Qi was also a famous politician, reformer, and lawyer, and Wu Qi's reforms quickly enhanced the strength of the Chu state, and it can be said that which country Wu Qi ruled over, which country could quickly become stronger.
The problem is that Zi Xia was originally a Confucian disciple, but the three most famous disciples, one is the king of a country, one is the first person of the Warring States Law Family, and the other is the First Soldier of the Warring States, why are the disciples taught by the Great Confucian Zixia so "strange"? Similar to Zi Xia, the two well-known disciples of Confucian Xunzi were Han Feizi and Li Si, Han Feizi was the master of the Fa family, and Li Si was the representative of the Qin State and the Fa. Why did zi xia and Xun zi's well-known disciples become dharma masters?
The Legalists pay attention to severe punishment and the Law, and the Confucians pay attention to the rule of benevolence and righteousness, and the two doctrines seem to be naturally opposed. But in fact, it is not so simple, because the understanding of Confucianism in later generations is not comprehensive enough, or selectively understood, so it is misunderstood as the natural opposition of Confucianism, in fact, Confucius, Zixia and so on have a strong Legalist thought.
First, confucianism and legal thought
The right name is the basic premise of the Spring and Autumn Ceremony, simply put, Zhou Li is like the Constitution, Zhou Tianzi is the supreme ruler of the country, the princes are local officials, as long as Zhou Tianzi does what the leader should do according to the Zhou Li, the princes should obey unconditionally, the ministers do the things of the ministers, the people do the things of the people, each performs its own duties, and cannot transgress, this is the ideal order in Confucius's mind. Therefore, Confucius said first, "If the name is not right, the words are not smooth; if the words are not smooth, things will not be accomplished." If things do not succeed, the liturgy will not be happy; if the liturgy is not happy, the punishment will not be moderated; if the punishment is not in the middle, the people will be caught off guard. ”
Han Feizi and Li Si's teacher Xun Zi explained in "Xunzi Zhengyi": "Therefore, the name of the king is determined and discerning, and the Tao is practiced and the zhitong is prudent to lead the people and one. Therefore, if the analysis is good at making a name, and correcting the name in a disorderly way, so that the people are confused, and many people can discern the lawsuit, it is called a great treachery. Its sin is also the sin of the measure of the verses. At that time, Confucius acted as Lu Guoxiang for 7 days, thinking that Shao Zhengdi was a "villain", who had five bad qualities and had the ability to confuse the masses and rebel, and killed Shao Zhengdi, according to Xunzi, Shao Zhengdi was in a chaotic name.
In the Dharma's mind, subjects must be like objects, each one in his place, and any act that crosses the line, regardless of his motives, will be severely punished. Confucius's ideal social order, which also requires everyone in the world to be at peace, is essentially no different from the Legalists, the goal is to establish a stable order, the difference is that Confucius and Confucianism make rules with ancient Zhou rites, and the Legalists make rules with the laws that keep pace with the times.
Second, Confucianism advocates severe punishment for those who violate etiquette
The reality of the Spring and Autumn Period is that the ceremonies are broken and happy, and the Spring and Autumn Classics record that the kings are thirty-six, the kingdoms are fifty-two, and the princes who cannot protect their society are innumerable, how can we restore the Zhou rites?
Mencius said, "The world is in decline, there are heresies and atrocities, there are those who kill their kings, and there are those who kill their fathers." Confucius was afraid and wrote "Spring and Autumn". Confucius composed "Spring and Autumn" and the thieves were afraid. "The chaotic courtiers and thieves are afraid of Confucius's "Spring and Autumn", I am afraid that it is not the "Spring and Autumn" that praises and degrades them, and will nail them to the column of shame of history, but that the "Spring and Autumn" tells the truth of dictatorship and the king (Zhou Tianzi), and expresses the harsh punishment of the chaotic courtiers and thieves, so the chaotic thieves will be afraid.
"Han Feizi Wai Chu said upper right": Zi Xia Yue: "The record of the "Spring and Autumn" is that the subject kills the king and the son kills the father, with a dozen numbers, all of which are not the accumulation of one day, and gradually to the end." Whoever commits adultery accumulates over time, accumulates and has more strength, and has more strength and can kill, so the Lord of The Lord is extinct. "Imada is often chaotic, and there is a gradual sight, and the king is not condemned. The old son Xia Yue: "Those who are good at holding the position, the fleas are absolutely adulterous." ”
Zi Xia's point of view is very simple and very direct, that is, to kill all the thieves and thieves, cut the grass and remove the roots, so as to avoid the consequences.
Third, Confucius also had the idea of severe punishment for ordinary people
What is less well known is that confucius also had a harsh side when dealing with ordinary people. The "Seven Techniques of Han Feizi Neichu" records, "Yin Zhifa, punish those who abandon ash on the street." ZiGong thought it was important and asked Zhongni. Confucius believed that it should be severely punished, because if one person abandons the ashes in the street and provokes others, the two will fight, and it will rise to the level of family confrontation, "The fight will be the cannibalism of the three tribes, and the way of the three tribes will also be punished, although the punishment can also be done." And those who are severely punished by the husband are also evil to the people; and there is no abandonment of ashes, and what is easy for people to do is also", so compared to the abandonment of ashes will be severely punished, people will choose not to abandon ashes.
This is an important example of Confucius advocating severe punishment, of course, Liu Xiang of the Han Dynasty moved the "ashes to the Taoist, punishment" to the head of the Shang martingale, which became a strong evidence that the Shang martingale criminal law was too strict in later generations.
The Book of Shang Jun says: "Three generations of different kings are different, and the five hegemons are different laws and hegemons... Etiquette depends on the time. "In the final analysis, etiquette is law, and law is etiquette, which are just different sayings of different eras. The Qing Dynasty historian Zhang Xuecheng thus said, "Shen and Han criminal names, the purpose of reward and punishment, "Spring and Autumn" also teaches." The modern scholar Guo Moruo pointed out even more bluntly: "The early Legalists originated from the Zixia clan, and the Confucianism of the Zixia clan was a school that paid attention to etiquette in Confucianism. Etiquette and the rule of law are just old and new terms in the evolution of the times. ”
Because of this, it is not surprising that Zi Xia and Xun Zi have taught a bunch of Fa students. The Warring States Jurists represented by Li Wu, Shang Martin, Han Feizi, etc., although born out of Confucianism, eventually gave up the eternal way of the first king, gave up the "Zushu Yao Shun, Charter Wenwu", and gave up benevolence and love... Pushing the Confucian emphasis on the order and normativity of liturgy to the extreme, combined with the ancestors' ideas of criminal names, the Dharma has become a cold machine with tight seams.
In general, the Dharma has a very long history, appearing as early as ancient times, but it has not been systematic, and after the emergence of Confucianism, it began to be systematized and matured after absorbing some of the ideas of Confucianism. On the other hand, Confucianism originally had the genes of severe punishment and ritual (law), but Confucianism has always shown the idea of benevolent and righteous governance, so that posterity subconsciously ignores the vicious side of Confucianism. In fact, compared with the harsh punishment and cruel law of the Legalists, the Confucian system of killing people with etiquette may be more terrible, and in the last century, Lu Xun wrote some articles on etiquette and cannibalism, which made people shudder to read it so far.