5.4 The seeds will be planted with millet and then eaten
5.4.1 [sic]
Some people who spoke for Shennong's words, Xu Xing, told the Emperor (1) from Chu Zhi Teng heeling the door: "The people from afar have heard that the king is practicing benevolent government, and they are willing to be punished by a widow (2). "The place of civil justice and justice (3). Dozens of his disciples were dressed in brown and tied up mats for food (4).
Chen Xiang, a disciple of Chen Liang, and his brother Xin Ren (辛負耜) and Song Zhi Teng Yue (5): "Wen Jun's government of the saints is also a saint, and he is willing to be a saint." ”
Chen was overjoyed to see him and gave up his learning (6).
Chen met Mencius, and the words of Dao Xuxing said: "Teng Jun is sincere and virtuous Junye (7). Although, I have not heard of it. The sages and the people cultivate and eat together, and rule with hunger; now there is also the Treasury of the Cangmiao Mansion, which is strong to the people and feeds themselves, and the evil is virtuous (8)! ”
Mencius said, "Xu Zi will plant millet and then eat it (9)?" ”
"Yes." ”
"Xu Zi will weave cloth and then clothe (10)?"
"No, Xu Zi is dressed in brown." ”
"Xu Ziguanhu (11)?"
YUE: "Crown." ”
"Xi Guan?" ”
"Crown su (12). ”
"Self-weaving?" ”
"No, it's easy to change it." ”
"Xu Zixi is not self-weaving?" ”
"It is harmful to farming (13)." ”
"Xu Zi cultivates with kettles and iron (14)?" ”
"Self-inflicted?"
"Those who change their weapons with millet are not strongly cultivated, and those who are easy to cultivate with their weapons are not strong farmers (15)!" And why xu zi is not to cultivate, to give up all for the use of it in his palace, what is to trade with hundreds of workers, and why xu zi is not bothered (16)! ”
"The works of a hundred works are not to be cultivated and are also (17)." ”
5.4.1 [General Interpretation]
A man named Xu Xing, who practiced the Shennong doctrine, came to Teng Guo from the Chu kingdom and personally came to the door to tell Teng Wengong, "I, a person from afar, have heard that you are practicing benevolent government, and I would like to get a place to live as your people. Teng Wengong gave him a place to stay.
Dozens of his disciples wore burlap cloth and woven mats for food by weaving straw shoes.
Chen Liang's disciple Chen Xiang and his brother Chen Xin came to Teng from the Song Dynasty carrying agricultural tools and said to Teng Wengong: "I heard that you practice the politics of saints, so that you are also a saint, and you are willing to be a saint' people." ”
After chen xiang saw Xu Xing, he agreed very much and completely abandoned what he had learned from Xu Xing.
Chen met Mengzi and relayed Xu Xing's words: "Teng Wengong is indeed a wise monarch; nevertheless, he did not grasp the Tao. The sages worked with the people to feed themselves, and they cooked and ruled the world; and now the Teng state has a warehouse with grain and property, which is to infringe on the people to support themselves, how can they be considered virtuous! ”
Mencius asked, "Must Mr. Xu have eaten the grain he grew himself?" ”
Chen Xiang said, "Yes. ”
Mencius asked, "Must Mr. Xu have to have woven his own cloth before dressing?" ”
He replied, "No, Mr. Xu wears burlap clothes." ”
Mencius asked, "Does Mr. Xu wear a hat?" ”
He replied, "Wear." ”
Mencius asked, "What kind of hat to wear?" ”
He replied, "Wear a raw silk hat." ”
Mencius asked, "Did you weave it yourself?" ”
He replied, "No, I bought it with grain." ”
Mencius asked, "Why doesn't Mr. Xu weave it himself?" ”
He replied, "There is an obstacle to farming." ”
Mencius asked again, "Does Mr. Xu cook with pots and iron farming tools?" ”
He replied, "Yes." ”
Mencius asked, "Did you make it yourself?" ”
He replied, "No, I bought it with grain." ”
Mencius said, "Those who exchange grain for utensils do not infringe on the interests of potters and casters, and potters and casters also exchange their utensils for grain, do they infringe on the interests of farmers?" Besides, why doesn't Mr. Xu make his own ceramic cast iron and place it from his own yard to use it; why do he frequently exchange with craftsmen of various categories, why is Mr. Xu so not afraid of trouble! ”
Chen Xiang replied, "The work of craftsmen of various disciplines cannot be done while cultivating. ”
5.4.1 [Notes]
(1) There was a complaint to Wen Gong for the sake of Shennong's speaker Xu Xingzi from Chu's Teng heel gate: There was a person who pursued the Shennong doctrine called Xu Xing from the Chu kingdom to Teng Guo and personally came to tell Teng Wen Gong. For, for, for, for. The second "of", go, go, go. Heel, tone zhǒng, climb, step.
(2) The distant one hears of the king's benevolent government, and is willing to be humbled by a widow: I, a man from afar, have heard that you have practiced benevolent government, and I would like to be able to get a place to live as your people. 廛, yin chán, "Shuowen": an acre and a half of a family's residence also. In the inner Yue, in the wild YueLu. 氓, pronounced méng, "Sayings": The people who have come here since he came here are known as the thugs.
(3) Wengong and the place: Teng Wengong gave him a place to go. Place, dwelling and arable land, a place together.
(4) Dozens of his disciples were dressed in brown, and they were tied up and woven mats for food: dozens of his disciples wore burlap cloth and woven mats for food by weaving straw shoes. Clothing, pronounced yì, verb, wear. Brown, coarse cloth clothes, its color is black and yellow, so it is called brown. Bundle up and weave shoes with hemp, kudzu, etc. 屦, jù, single-sole magus shoes. Mats are woven into sheets of mats with various strips. Mats, woven sheets of bedding. Thought, by... Come on.
(5) Chen Liang's disciple Chen Xiang and his brother Xin Ren were from Song Zhi Teng: Chen Liang's disciple Chen Xiang and his brother Chen Xin came from the Song Kingdom to Teng Guo on their backs and told Teng Wengong. 耒耜, pronounced lěi sì, is an early ancient farming tool with a crank on it and a plough below, which is the predecessor of the plough. The handle of the farm tool. Harrow, a plough like a wah. From, from. Go, go, come.
(6) Chen Xiang saw Xu Xing and was overjoyed, abandoning his learning and learning: Chen Xiang agreed very much after seeing Xu Xing, and completely abandoned what he had learned to learn from Xu Xing. And, the equivalent of "... After "on" and so on. Joy, very recognized, very much recognized. Joy, the outward manifestation of psychological identity. What he learned, he learned. 焉, and the word, hence, "to him" and "to the promise".
(7) Teng Jun ze cheng xian jun also: Teng Wen gong is indeed a virtuous monarch. Sincerely, truly, indeed.
(8) The sages and the people cultivate and eat together, and rule with food; now there is also the Treasury of cangmiao, which is strong and self-supporting, and the evil is virtuous: the sages work with the people to feed themselves, and they cook and govern the world; and now the Teng state has a warehouse with grain and property, which is to infringe on the people to support themselves, how can it be considered virtuous. And plough and eat, and cultivate together to feed themselves. Eat, eat the fruits of your own labor, and feed yourself. He ruled the country by cooking food. Feed, feed. 饔飧, pronounced yōng sūn, as a verb, cook your own food. Gluttony, breakfast. Pimple, dinner. Now, now. Warehouse, granary. 廪, pronounced lǐn. The treasury, where the information and belongings are stored. Harsh, abusive, bullying, abusive.
(9) Xu Zi must plant millet and then eat: Mr. Xu must have eaten the grain he planted himself. Millet, millet, refers to all food crops.
(10) Xu Zi must weave cloth and then dress: Mr. Xu must wear it after he has woven the cloth himself.
(11) Xu Ziguanhu: Does Mr. Xu wear a hat? Crown, hat, verb, hat.
(12) Crown element: wear a hat woven of raw silk. Crown, wear. Plain, silk without dyeing, here refers to a hat sewn without dyeing silk.
(13) Harm to farming: there is an obstacle to farming. Harmful, harmful, obstructive.
(14) Xu Zi ploughed with kettles and iron: Did Mr. Xu cook with pots and use iron farming tools to cultivate the fields? Kettles, pronounced fǔ, round-bottomed and footless utensils placed on top of a stove or supported by other objects, are similar to modern pots. 甑, pronounced zèng, ancient steaming utensils, mostly round, with ears or ears. Cuan, pronounced cuàn, cooked over a fire.
(15) Those who change their weapons with millet are not strongly cultivated, and those who are easy to use their weapons are not strong farmers: those who exchange grain for utensils do not infringe on the interests of potters and casters, and potters and casters also exchange their utensils for grain. Easy, exchange. Machinery, all kinds of utensils. No, it doesn't count. Pottery, firing pottery smelting metal, as a noun, refers to the person who smelts metal from firing pottery, that is, potters and casters.
(16) And why xu zi is not pottery, and why is it used in his palace; what is traded with hundreds of workers, why is xu zi not bothered: moreover, why does Mr. Xu not make pottery and cast iron himself, and take it from his own courtyard to use it; why should he frequently exchange with craftsmen of various categories, why is Mr. Xu so not afraid of trouble. House, prepare, store and set aside. All, from... it. Its palace, its own residence. And, come on. One after another, one time at a time, one time to the left, one time to the right. Hundreds of craftsmen, craftsmen of various categories. Yes, so be it. Note that this "of" is not an auxiliary word for de-independence between subject-verb phrases, since the phrase itself is independent. Scared, scared. Annoying, troublesome, annoying.
(17) The work of a hundred works is inherently uncultivable and also: the work of craftsmen of various disciplines cannot be done while cultivating. Things, affairs, jobs. Solid, originally. And, again, the side... side....... For, do.
5.4.1[Interpretation and Review]
For the words of Shennong, he pursues the doctrine of Shennong. This is actually the "peasant family" listed as one of the "nine streams" in the Hanshu Yiwenzhi, also known as the "peasant family stream". This is a school of thought that reflects agricultural production and peasant thought in the pre-Qin period, with Shennong as the ancestor and Shennong as the ancestor, advocating persuasion to farming and self-reliance. There was nothing wrong with this proposition, but it was too paranoid, overemphasized farming, emphasized the participation of everyone, and negated the social division of labor, which was opposed by Mencius.
"Xu Xing for the Words of the Shennong Clan" can be said to be the representative figure of the so-called "Peasant Family" of the Hundred Sons and The Three Religions and Nine Streams, and the "Words of the Shennong Clan" he believes in are just woven things. Shennong is an ancient legendary figure, and even Yao Shun has no writings left, how can he leave writings! Moreover, shennong himself was also a ruler rather than a ruled, he was only specializing in agricultural affairs. Shennong's specialty in farming did not necessarily cultivate it himself.
Chen Xiang's proposition that "the sages and the people work together to cultivate and eat, and rule by the hungry" is very reasonable on the surface, but in the view of some people today, it seems that "politics is very correct", but in fact it is a false proposition. Those who "cultivate and eat together with the people, and rule with hunger" are not sages, and "ploughing and eating together, and eating with hunger" will never work.
In the dialogue, Mencius raised the question "Xu Zi must weave cloth and then dress", and the answer was "no, Xu Zi is dressed in brown", and did not directly answer yes or no. Is this "brown" "self-woven" or "exchanged for millet", is it burlap or burlap garment? I think it should all be the latter, that is, the burlap garment of "changing millet for millet".
"And why doesn't Xu Zi use it for the sake of Cultivating the House and using it in his palace" The treatment of the "house" in these contents is a difficult point. Some scholars train "what", cumbersome examination as "what is also" and "slow to say 'what'", I think this kind of thinking is not advisable. She, has the meaning of "preparation". Directly interpret "and Xu Zi is not pottery, and gives it to his palace and uses it" as "Moreover, why does Mr. Xu not make pottery cast iron himself, and prepare it to be taken from his own courtyard for use.".
There are two pieces of information that must be mentioned:
Teng Wengong sent someone to ask Meng about Ida for the country, and Mencius made a suggestion to Teng Guo. It seems that the suggestions have been adopted and have also had an effect, so there is a situation of "Xu Xing zi Chu Zhi Teng" and "Chen Liang's disciple Chen Xiang and his brother Xin Negative Qi and Song Zhi Teng" appeared.
"Chen meets Mencius, the words of Dao Xu Xing", does not explain where Chen Xiang communicated with Mencius, but directly placed in the narrative of Xu Xing and Chen Xiang coming to Tengguo, and did not explain, which shows that At this time, Mengzi was also in Tengguo, and he was able to interview Chen Xiang.
!["Zaozhuang History" Teng Wengong and "Good Country" - Teng Xiaoguo[fig]](data:image/gif;base64,R0lGODlhAQABAIAAAP///wAAACwAAAAAAQABAAACAkQBADs=)