"Han Feizi" is the work of Han Fei, a collection of Korean legal scholars at the end of the Warring States period. Fifty-five surviving works and about 100,000 words, most of which are Han Fei's own works. The book "Han Feizi" focuses on promoting the rule of law theory of Han combining illegality, technology, and potential, reaching the highest peak of the pre-Qin jurist theory, providing a theoretical weapon for the unification of the six kingdoms of Qin, and at the same time, providing a theoretical basis for the future feudal autocratic system.
Han Fei's works were compiled by his descendants after his death. According to the Hanshu Yiwenzhi (Hanshu Yiwenzhi) with fifty-five articles, the Sui Shu Jingshu Zhi (隋書· Jingbi zhi) with twenty volumes, and Zhang Shoujie's "History of Justice" quoting Ruan Xiaoxu's "Seven Records" (or Liu Xiang's "Seven Records") also said that "Hanzi has twenty volumes." "The number of articles and volumes are consistent with the present book, which shows that there is no defect in this book.
<h1> Difficulty IV Thirty-ninth</h1>
【I】
Wei Sun Wenzi was employed by Lu and Gongdeng yideng. 叔孙穆子趋进曰：“诸侯之会，寡君未尝后卫君也。 Imako is not a widow, and the widow does not know what he has passed. Zi Qi Shao'an. "Sun Tzu has no words, nor does he have any mercy. Mu Zi retreated and told the people, "Sun Tzu will die." Dead subjects and not queens, passing without mourning, the origin of death. ”
Or: The Son of Heaven lost his way, and the princes cut it down, so there were soups and martial arts. 诸侯失道，大夫伐之，故有齐、晋。 Those who are subject to the king will perish, it is Tang and Wu bu wang, Jin and Qi Bu Liye. 孙子君于卫，而后不臣于鲁，臣之君也。 The king has lost, and the subject has gained. 不命亡于有失之君，而命亡于有得之臣，不察。 Lu must not rebuke The Guardian Doctor, and Wei Junzhiming does not know the courtiers. 孙子虽有是二也，臣以亡？ Therefore, it is lost, so it is gained.
Or: The charity of the lord, the division. He who can take over the king, in order to get the same. 故非其分而取者，众之所夺也；辞其分而取者，民之所予也。 是以桀索岷山之女，纣求比干之心，而天下离；汤身易名，武身受詈，而海内服；赵咺走山，田氏外仆，而齐、晋从。 Then Tang and Wu are kings, and Qi Jin is established, not only because of their kings, but also because Peter is also treated as a king. 今未有其所以得，而行其所以处，是倒义而逆德也。 倒义，则事之所以败也；逆德，则怨之所以聚也。 If you don't notice the destruction, why not?
【II】
Lu Yanghu wanted to attack the Three Huans, but he ran in unison, and Jing Gonglizhi. Bowenzi admonished, "No. 陽虎有宠于季氏而欲伐于季孙，贪其富也。 Now Jun is richer than Ji Sun, and Qi is greater than Lu, so Yang Hu is deceitful. Jing Gong is a prisoner of the Yang Tiger.
Or: The house of a thousand gold, its sons are not kind, and the people's urgency is even more profitable. 桓公，五伯之上也，争国而杀其兄，其利大也。 Between subjects and lords, non-brotherly relatives also. 劫杀之功，制万乘而享大利，则群臣孰非陽虎也？ Things are done in a small way, and they are clumsy and defeated. The group of subjects has not yet been difficult, and its preparation has not been possessed. 群臣皆有陽虎之心，而君上不知，是微而巧也。 The Yang Tiger is greedy for the world and wants to attack it, which is sparse and clumsy. Not to make Jing Gong curse the humble tiger is the opposite of Bao Wenzi's statement. The loyalty of the subject is also in the king's deeds. 君明而严，则群臣忠；君懦而暗，则群臣诈。 Knowing the micro means clear, and no salvation is strict. 不知齐之巧臣而诛鲁之成乱，不亦妄乎？
Or: benevolence and greed do not have the same heart. 故公子目夷辞宋，而楚商臣弑父；郑去疾予弟，而鲁桓弑兄。 The five uncles were annexed, and the Huan law people were all unchaste. And if the king is clear and strict, then the group is loyal. 陽虎为乱于鲁，不成而走，入齐而不诛，是承为乱也。 Junming is cursed, knowing that the Yang Tiger can help chaos, and this slight feeling is also. As the saying goes: "The princes regard the kingdom as their relatives." ”君严则陽虎之罪不可失，此无救赦之实也，则诛陽虎，所以使群臣忠也。 未知齐之巧臣而废明乱之罚，责于未然而不诛昭昭之罪，此则妄矣。 今诛鲁之罪乱以威群臣之有奸心者，而可以得季、孟、叔孙之亲，鲍文之说，何以为反？
【III】
Zheng Bo will take Gao Qumi as his secretary, show public evil, and stubbornly refuse to listen. 及昭公即位，惧其杀己也，辛卯，弑昭公而立子亶也。 Gentleman: "Zhao Gong knows what is evil." ”公子圉曰：“高伯其为戮乎，报恶已甚矣。 ”
Or: Gongzi Yuan's words are also the opposite? The public will be revealed to those who are in distress, and the evil will be repaid late. 然则高伯之晚于死者，报恶甚也。 If the Ming Emperor does not suspend his anger, if he is angry, then he will commit a crime lightly and act in order to do so, and the person will be in danger. 故灵台之饮，卫侯怒而不诛，故褚师作难；食鼋之羹，郑君怒而不诛，故子公杀君。 A gentleman's deeds of "knowing what is evil" are not even even, that is, if they know what they know, they are not cursed, and they are killed. Therefore, "therefore evil", to see that it has no right. 人君非独不足于见难而已，或不足于断制，今昭公见恶，稽罪而不诛，使渠弥含憎惧死以侥幸，故不免于杀，是昭公之报恶不甚也。
Or: Repay the evil and the worst, and report the minor sins. Whoever denounces minor sins is also imprisoned. 狱之患，故非在所以诛也，以仇之众也。 是以晋厉公灭三郄而栾、中行作难，郑子都杀伯咺而食鼎起祸，吴王诛子胥而越句践成霸。 则卫侯之逐，郑灵之弑，不以褚师之不死而公父之不诛也，以未可以怒而有怒之色，未可诛而有诛之心。 怒其当罪，而诛不逆人心，虽悬奚害？ Fu did not commit a crime, and after taking the throne, he was condemned for his sins, and Qi Hu was destroyed. 君行之臣，犹有后患，况为臣而行之君乎？ 诛既不当，而以尽为心，是与天下有仇也。 Then although it is a killing, it is not also a matter of care!
【IV】
At the time of wei ling, Yako was favored by Wei Guo. The dwarf had seen the public and said, "The dream of the subject is shallow." ”公曰：“奚梦？ "Those who dream of the stove, for the sake of seeing the public." 公怒曰：“吾闻人主者梦见日，奚为见寡人而梦见灶乎？ The dwarf said: "Husband and sun shine on the world, and nothing can be done." 人君兼照一国，一人不能壅也。 Therefore he will see the Lord and dream of the day. Husband stove, one person is scorched, then posterity can not see. 或者一人炀君邪？ Although the subject dreams of the stove, can't he care? Gong Yue: "Goodness." ”遂去雍鉏，退弥子瑕，而用司空狗。
Or: The dwarf is good at lying in dreams to see the Lord's way, but the spirit does not know the words of the dwarf. Go to Yong zhen, retreat from the flaws, and use the Sikong dog, is to go to the beloved and use the sages. Zheng Zidu Xianqing jian and Yan Yan, Swallow Zi Xian Zi and Yan Yan. If a husband goes to love and uses what he loves, he will inevitably make oneself jealous. 不肖者炀主，不足以害明；今不加知而使贤者炀主己，则贤矣。
Or: Bending to the love of calamus, King Wen loves calamus, non-orthodox taste also, and the second sage Shangzhi, the taste does not have to be beautiful. 晋灵侯说参无恤，燕哙贤子之，非正士也，而二君尊之，所贤不必贤也。 非贤而贤用之，与爱而用之同。 The virtuous and the virtuous are different from those loved. Therefore, Chu Zhuang raised his uncle and grandson to hegemony, and Shang Xin used Fei Zhong to destroy, all of which were used by the sages and the opposite was also done. Although Yan Xi is virtuous, but the same as what he loves, Wei Xi is far away? Then the dwarf is not visible also. Junqi does not know his qiye, and after he has seen it, he knows his qiye, so he retires from his subjects, which is also known. It is said that "if the sage does not know, he will be in danger", and now if he does not know, he will not be in danger.
Translation:
Sun Wenzi of the Wei State made a state visit to the State of Lu, and Lu Xianggong climbed the steps, and he also climbed the steps at the same time. Lu Qing's uncle Sun Muzi quickly stepped forward and said to Sun Wenzi: "When the princes of various countries gather, the monarch of our country has never been listed behind Wei Jun. Now you are no further than the monarch of our country, who does not know what is wrong. Please slow down a bit. Sun Wenzi did not answer, nor did he have a look of repentance. Uncle Sun Muzi came back and told others, "Sun Wenzi will definitely perish." Forgetting the identity of a courtier without walking behind the monarch, having a mistake and not repenting, is the root of the demise. ”
Some people say that the Son of Heaven lost the way to govern the country, and the princes rose up to fight, so there was Shang Tang and King Wu of Zhou. The princes lost the way of governing the country, and the doctor rose up to fight, so there was the matter of the Tian clan and the three families dividing the Jin. If those who are courtiers but crusader against the monarch will surely perish, then the king of the mall and the king of Wu will not be able to claim the king of the world, and the three families of Han, Zhao, and Wei and the Tian clan will not be able to establish a state. Sun Wenzi seized the power of the monarch in weiguo, and later did not treat Lu Jun as a vassal, he was nominally a courtier but actually became a monarch. The monarch has a loss, so the courtier has gained. It is not clear that the monarch who is constantly determined to lose will perish, but the courtier who has been determined to have gained will perish. Lu Guo could not punish the doctor of Wei Guo, and Wei Jun's insight could not identify the unrepentant courtiers, although Sun Wenzi had forgotten the identity of the envoy and did not repent, how could he perish? It was precisely because he forgot this mistake of his own that he was able to gain the power of the monarch. Some people say that the establishment of monarchs and vassals is stipulated by the system of honor and scoring. The courtier was able to take the throne because he was more popular than the monarch. Therefore, what is not obtained by duty is what the people want to take back; what is obtained by resigning one's duty is given by the people. Therefore, Xia Jiesuo got the second daughter of Minshan, And Shang Yu took out Bigan's heart, and as a result, everyone in the world deviated from Germany; Shang Tang himself changed his name, and King Wu himself was scolded, and as a result, the people in the sea surrendered; Zhao Dun took refuge in the mountains, and the Tian clan went out to serve as servants, and as a result, the people of Qi and Jin all submitted to them. Then the reason why Cheng Tang and Wu Wang were called Wang Tianxia, and the reason why the Tian clan and the Zhao clan in the Three Jin Dynasties established their country was not necessarily in their original monarchs, but because Cheng Tang became monarchs after they gained the support of the people. At present, Sun Wenzi has not yet won the support of the people, but he does it like a monarch, which is contrary to righteousness and morality. The violation of righteousness is the cause of the failure of things; the violation of morality is the cause of the gathering of resentment. I don't even know about failure and demise, why?
Yang Hu of the State of Lu wanted to attack the three families of JiSun, Shusun, and Mengsun, but fled to the State of Qi after failure, and Qi Jinggong respected him very much. Bowenzi advised, "No. Yang Hu was favored by Ji Sun but wanted to attack Ji Sun, coveting Ji Sun's wealth. Now you are richer than Ji Sun, and the State of Qi is bigger than the State of Lu, which is the reason why Yang Hu wants to go all out to deceive. So Jing Gong detained Yang Hu.
Some people say that in families with thousands of riches, sons are not harmonious, because people's desire to pursue profits is very urgent. Duke Huan of Qi was the head of the Five Hegemons, and in order to become the monarch, he killed his brother Gongzi Gui. Because when the monarch is great, it is great. There is no brotherly affection between kings and subjects. As a result of the robbery, you can rule the big country and enjoy great profits, so which of the group of ministers is not a yanghu? Things succeed because they are concealed and clever, and fail because they are negligent and clumsy. The reason why the group of ministers has not yet made trouble is because the conditions are not yet in place. The group of courtiers all have the same mind as the yang tiger, and the monarch does not know, which shows that the group of subjects is hidden and ingenious. Yang Hu is greedy, and everyone in the world knows it, which shows that he has done it negligently and clumsily. Not asking Qi Jinggong to punish Qi Guo's ingenious traitors, but asking him to punish the clumsy Yang Hu, this is the opposite of Bao Wenzi's words. The loyalty or fraud of a courtier depends on what the monarch does. If the monarch is discerning and strict, the courtiers will be loyal; the monarch is cowardly and faint, and the courtiers will be deceitful. Those who can perceive hidden feelings are called ming, and those who do not forgive crimes are called strict. Isn't it ridiculous not to know that the State of Qi's concealed and ingenious traitors went to punish the stupid ministers of the State of Lu who had already committed rebellion? It has been said that the benevolent and the greedy have different hearts. Therefore, Gongzi Muyi relinquished the throne, while the Chu Shangchen forced his father to die; Prince Zheng went to give up the throne to his younger brother, and Duke Lu Huan killed his brother to become the monarch. The five masters are all engaged in mergers, and if people are measured by the Qi Huangong, there are no loyal and honest people. Moreover, if the monarch is clear and strict, the courtiers will be loyal. Yang Hu rebelled in the state of Lu, and after the defeat, fled to the state of Qi without killing him, which was to let him continue to rebel in the state of Qi. The monarch will use torture because he knows that the Yang Tiger will help the rebellion, which is a subtle conspiracy to see. As the saying goes, "Princes regard other countries as relatives." "If the monarch is strict, he cannot spare the crime of the Yang Hu, which is the implementation of the proposition of not pardoning the crime." Yang Hu was killed to make the group loyal. It is absurd to dispense with the punishment of those who openly rebel without knowing qi Guo's clever traitors, and to pursue what has not yet happened without punishing the obvious sins. Now, if we can punish Yang Hu, the criminal who is causing trouble in the country of Lu, and use it to warn those who have ill intentions among the courtiers, so that we can win the goodwill of the lu state and Meng Sun; how can the kindness of the uncle sun and The words of Bao Wenzi be said to be the opposite?
Zheng Zhuanggong wanted to use Gao Qumi as a secretary, and Crown Prince Zhaogong hated Gao Qumi very much, and repeatedly dissuaded him, but Zhuang Gong did not listen. When Duke Zhao ascended the throne, Gao Qumi was afraid that he would kill himself, so on the day of Xin Jiao, he killed Duke Zhao and established Gongzi as the monarch. The gentleman said, "Zhao Gong knows the people he hates." Gongzi Yuan said, "Gao Qumi should be killed!" Retaliating against people's disgust for him is also too much. ”
Some people say: Didn't Gongzi Yuan's words say the opposite? Zhaogong died because it was too late to punish the hated people; since this was the case, Gao Qumi died later than Zhaogong precisely because he had taken excessive revenge on Zhaogong. The Ming Emperor will not put his anger on the shelf, and if he puts his anger on the shelf and does not punish the criminal minister in time, the criminal minister will act rashly and exercise a plan, so that the monarch will be dangerous. Therefore, when drinking in Lingtai, Wei Chugong was angry with Chu Shi, but did not punish him in time, and as a result, Chu Shi's rebellion occurred; when eating the thick juice of the giant turtle, Zheng Linggong was angry with Zi Gong, but did not punish him in time, and as a result, Zi Gong killed Zheng Jun. The gentleman pointed out that Zhao Gong knew that he hated people, not to say too much, he meant that Since Zhao Gong had understood so clearly, he did not immediately kill Gao Qumi, so that he himself was killed. Therefore, Zhao Gong knows that he hates people, which means that he does not know how to weigh gains and losses. Monarchs are not only unable to see the calamity fully, but sometimes they are unable to make timely decisions and sanctions. Now that Zhao Gong had revealed his dislike for Gao Qumi, he had shelved his sins and delayed punishment, which had caused Gao Qu Mi to hold a grudge in his heart, and because he was afraid of being killed, he wanted to get away with it, so Zhao Gong could not avoid being killed, because Zhao Gong was too weak to punish the people he hated. Some people say: Revenge is excessive, that is, to use big curses to retaliate for small sins, and it is the harshest prison. The harm of prison is not in the people who have already been punished, but in the hatred of more people if they are not wrongly punished. Therefore, when Jin Ligong killed the three secretaries of the Hao clan, Luan Shu and Zhongxing Yan Erqing rose up and attacked; Zheng Zidu killed Bo Zhi, and The food Ding rose up and caused trouble; Wu Wangfu sent Wu Zixu to kill Wu Zixu, and Yue Wang Gou Jian took the opportunity to destroy Wu for hegemony. Then Wei Chugong was expelled, and Zheng Linggong was killed, not because Wei Chugong did not kill Chu Shi and Zheng Linggong did not punish Zigong, but because he should not be angry but showed an angry face, and should not kill but had the idea of killing. If the monarch's anger is in accord with the sins of his subordinates, if the courtiers' killing of the monarch is not against the will of the people, even if they are pregnant and have not yet occurred, what harm is there? Before the monarch ascended the throne, the courtiers had sinned, but after taking the throne, the old sins of the courtiers were re-mentioned and punished, which is the reason for the demise of Qi Junhu Gongjing. If the monarch does this to his courtiers, he will still have troubles, let alone do this to the monarch as a courtier? Punishment is already improper, and it is necessary to kill them all with heart, which is to enmity with the people of the world. So isn't it okay for Gongzi Yuan to say that Gao Qumi should be killed?
During the reign of Wei Linggong, Yaiko was favored and had exclusive power in Weiguo. A dwarf who saw the Spirit Father said, "My dream has come true." Linggong asked, "What did you dream about?" "Dreaming of the stove, foreshadowing to see you." Wei Linggong said angrily, "I heard that those who will see the monarch will dream of the sun. Why do you want to see me and dream of the stove? The dwarf said, "The sun shines on the whole world, and nothing can cover it; the monarch shines on a man, and a man cannot deceive him." Therefore, the person who will see the monarch will dream of the sun, and if it is the stove, one person will roast the fire against the stove door, and the person behind will not be able to see the fire. Maybe there was a man who stood in the way of the monarch? So even if I dream about the stove, isn't it okay? Wei Linggong said, "Good." So he deposed Yong {钅和}, dismissed Yako, and appointed Sikong Shi Dog.
Someone said: "The dwarf is good at using dreams to clarify the monarch's governing principles, but Wei Linggong does not understand the dwarf's words." The removal of Yong (雍钅和}, the dismissal of Yako, and the appointment of Sikong Shi Dog are the people who remove their favorites and use people who consider themselves to be virtuous. Zheng Zidu thought that Qing jian was wise and the result was hoodwinked; The King of Yan thought that the son was wise, and the result was deceived. To remove the one whom one loves and to use the self-righteous one does not exempt one from the scourge of shielding oneself. It is not enough for the unwise to deceive the monarch, and it is not enough to endanger the monarch's discernment; now it is dangerous for the monarch to let the wise deceive himself without understanding it.
Some people say: Qu Yuan likes to eat diamond horns, and King Wen of Zhou likes to eat calamus to make pickles, these two things do not have a good taste, but these two sages are very fond of it, and it can be seen that the taste that people like is not necessarily beautiful. Jin Linggong liked to be a man of honor, and the King of Yan thought that the sage of the son, the sage of the son, and the son were not upright people, but the two monarchs respected them, which showed that the monarch thought that the wise man was not necessarily a true sage. He is not a wise man and is used as a wise man in the same way as he is used for favor. The monarch promotes a man who thinks that a wise man is indeed a true sage, unlike a monarch who uses his own favor. Therefore, the king of Chuzhuang promoted Sun Shu'ao to dominate, and Shang Yi appointed Fei Zhong and perished, which are all examples of appointing people who he considered to be sages and the results of things were reversed. Although Yan Wangxiao used the people he considered to be virtuous, in fact, it was the same as using the people he loved, where was the same situation with Wei Linggong? This is something that dwarfs don't recognize. The monarch was deceived without knowing that he was deceived, and after listening to the dwarf's words, he knew that he was deceived, so he dismissed his hoodwinked courtiers, proving that he had a further understanding of this. Saying that "to blind the wise man without understanding himself is bound to be dangerous", now that he has further understood, then even if he deceives himself, there must be no danger.
<h1>Difficulty forty</h1>
Shen Zi Yue: The flying dragon rides on the clouds, the snake swims in the fog, the cloud strikes the fog, and the dragon snake and the worm ant are the same, and they lose their ride. Those who are wise and unworthy are inferior, and those who are not humble and can obey the wise are also powerful and respectable. Yao is a puppeteer, and cannot rule the three; but The Son of Heaven can chaos the world: I am the foot of this knowledge of the position and the lack of wisdom. Those who are weak and high in their crossbows are agitated by the wind; those who are not in a good position and command the way to do so, are helped by the multitude. Yao teaches in subordination and the people do not listen, and as for the south and the king of the world, the order is done, and the prohibition is stopped. From this point of view, the wisdom is not enough to convince the multitude, and the position is enough to bind the wise.
Ying Shenzi said: Flying dragon rides on the clouds, teng snake swims in the fog, I do not take the dragon snake as not to rely on the cloud and fog also. Although, the husband chooses the meritocracy and the full-time position, is enough to rule? Then I didn't see it either. The man who has the power of clouds and mist can take advantage of the travel, the material of the dragon and the snake is also beautiful; now the clouds are prosperous and the worms can take advantage of it, the fog and the ants cannot swim, the husband has the potential of the clouds and fog and cannot take the tourist, and the material of the worm ants is thin. The majesty of the Son of Heaven is the cloud of the present and the south of the world, and the world is not free from great chaos, and the materials of the world are thin.
And its people rule the world with the power of Yao, and their momentum is also different, and those who chaos the world are also. He who is powerful will not be able to make the wise use it, and he who is not good will not use it. If the sages use it, the world will rule, and if they do not use it, the world will be in chaos. The sentimentality of man, the wise are few and not the many, and the unworthy people who use the power of the power to help the chaotic world are the many who are chaotic in the world, and those who rule the world with the power are few. Those who are powerful will rule and those who are in turmoil will also be profitable. Therefore, the Book of Zhou says: "Do not be a tiger, fly into Yi, and choose people to eat." "Fu takes advantage of the situation, it is for the tiger Fu Yiye." The high platform and the deep pond are used to do their best, the cannon is burned to hurt the people's nature, the qi and the silk are become wanton, and the power of the south is also winged. The servants and the servants were not killed. The mighty, the one who raises the heart of the tiger and the wolf into a stormy thing, is also the great trouble of the world. The potential to rule chaos is also in place at the end, and those who are powerful enough to rule the world are shallow in their wisdom.
Fu Liang Ma fixed the car, so that Zang won the royal is laughed at, and Wang Liang Yuzhi took thousands of miles a day. The carriage and horse are not different, or thousands of miles, or laugh at people, then they are far away. Now, with the national position as the cart, the power as the horse, the command as the command, and the punishment as the spur, so that Yao and Shun will rule the world, and the world will be in chaos, then the wise will not be far away. The husband wants to pursue the speed and go far, but does not know Ren Wangliang; if he wants to enter the benefits and eliminate the harm, he does not know the ability of Ren Xian: this is also not aware of the kind of suffering. Fu Yao Shun also ruled the king of the people, Liangye.
The retribution is known: His people are enough to govern the officials; the guests say that "they will be treated by the wise and ruled", but this is not the case. The power of the husband, the name of the innumerable people also. Bound to nature, there is nothing to say. What I am the speaker is the one who speaks, and the one who speaks is also set up. Fu Yao and Shun are born in the upper position, although there are ten Yao and Shun who cannot be chaotic, then the situation is also ruled; the Qi, shun, and Shun are also born in the upper position, although there are ten Yao and Shun and cannot be ruled, then the situation is also chaotic. Therefore, it is said: "Those who rule by the situation cannot be chaotic, and those who are in turmoil cannot be ruled." "This natural trend is also, and the unhuman gain is also set. If what I have said is that man's gain is enough, what is the matter with the sage? Why is it clear? Guest: "He who has a spear and a shield is praised for the strength of his shield, 'nothing can trap it', and Russia also praises its spear: 'The benefit of my spear is that everything is trapped.'" 'What about the spear of the Son and the shield of the Trapper?' Its people Ferns should also. "The shield that thinks that it cannot be trapped, and the spear that is not trapped, cannot be separated in the name." The power of the husband is inexorable, and the power of the Tao is also unforgiving, and with the inexorable momentum, this contradiction is also said. The incompatibility of the fu xian is also obvious.
And Fu Yao, Shun, Jie, and Lu are born side by side. The rulers of the world are endlessly in the middle, so I am the one who speaks, and the middle is also. In the middle, the upper is not as good as Yao and Shun, and the lower is not as good as Yao and Shun. If you hold the law and deal with the situation, you will rule, and if you violate the law, you will be chaotic. Now the abolition of the situation and the violation of the law to wait for Yao, Shun, Yao, Shun to rule, is a thousand generations of chaos and one rule also. Holding the law and dealing with the situation and waiting for chaos, and the chaos is chaos, which is the rule of a thousand generations and a chaos. And the husband ruled the thousand and chaotic one, and the rule of the one and the chaotic thousand, is judas, and the division is also far away. The husband abandons the method of concealment and measures the number, so that Xi Zhong cannot become a car and cannot become a round. Without the advice of reward, the power of punishment, the interpretation of the law, Yao and Shunhu said and people discerned, can not rule the three families. The full use of the power is also clear, and the "must wait for the virtuous" is not the same.
And the husband does not eat for a hundred days to wait for the sorghum meat, and the hungry do not live; now the yao and shun are the sages who rule the people of the world, and it is said that they are waiting for the sorghum meat and saving the hungry. Fu Yue: "Good horses fix the car, Zang won the royal is laughed at, and Wang Liangyuzhi takes thousands of miles a day", I don't think so. The husband treats the Good Sea Traveler of the Yue people to save the drowning people of China, and the More people are good at swimming, and the drowning people are not good. The king of the ancients, Liang, harnessed the horses of the present, and the saying that the people of Juyue saved drowning is also not clear. Fu Liang Ma Gu Cha, fifty miles and one place, so that the middle hand Yuzhi, chasing the speed to the far, but also, and a thousand miles can be the day to also, why wait for the king of the ancient Lianghu? And the emperor, if he does not make Wang Liangye, will cause Zang to be defeated, and if he does not make Yao and Shunye, he will make chaos and chaos. This taste is not sweet honey, it will be bitter, pavilion calendar also. This is a cumulative argument, a loss of reason, a discussion between the two, xi can be difficult to talk about? The guest discussion did not reach this discussion also.
Cautiously, he said: Flying dragons fly by clouds, and tengsnakes swim by fog, but once the clouds clear, they are inevitably like earthworms and ants, because they have lost the means to fly in the air. The reason why the wise people succumb to the unwise is because the reason why the wise people have little power and low status can be subdued by the wise people is because the power and status of the wise people are great. If Yao were a commoner, he would not be able to control even three people; but as the Son of Heaven, he could mess up the whole world: I learned from this that the position of power is enough to rely on, and the wisdom is not enough to envy. The crossbow is weak and the arrows fly high because they are propelled by the force of the wind; the orders are carried out because they are not wise, because they have the help of the people. Yao practiced indoctrination among the common people, and the common people did not listen to him; when he ruled the world in the south, he could do what was ordered and forbidden to stop. From this point of view, the wise are not enough to subdue the people, and the position of power is enough to bring the wise to their knees.
Some people have criticized and said: Flying dragons ride on clouds, and snakes ride fog, and I don't think that dragons and snakes don't rely on the potential of clouds and fog. Having said that, is it possible to govern the country well by abandoning the meritocracy and relying solely on power? I've never seen that before. With the support of clouds and fog, you can fly through the clouds and fly because the dragon and snake are born with high qualifications; now it is the same thick cloud, the earthworm can not take off the clouds, the same is the thick fog, and the ants cannot drive the fog. With the support of thick clouds and thick fog, it is impossible to fly in the clouds and fly in the fog because earthworms and ants are born with low qualifications. Speaking of the situation in which Xia Jie and Shang Yi ruled the world south, they relied on the power of the Son of Heaven, and the world was still not free from great chaos, which showed that the qualifications of Xia Jie and Shang Yi were low.
Moreover, it is prudent to think that Yao governs the world by power, and Yao's power is no different from the power of Jie, and as a result, Yao has disrupted the world. The power of power can neither necessarily be used by the wise nor used by the unwise. The world is peaceful when the wise use it, and the chaos in the world when the unwise use it. According to human nature, there are fewer virtuous than many virtuous, and if the convenience of power is used to help those who are unwise who disturb society, in this case, there will be more people who use power to disturb the world, and fewer people will use power to govern the world. Power is not only convenient for governing the world, but also conducive to disrupting the world. So the Book of Zhou says, "Don't add wings to the tiger, or it will fly into the city and eat people at will." "If you let the unskilled rely on your power, it's like adding wings to a tiger." Xia Jie and Shang Yu built high platforms, dug deep pools to exhaust the people's strength, and used the torture of cannons to harm the lives of the people. The reason why you and Joo are able to act recklessly is because the power of the Son of Heaven has become their wings. If they were just ordinary people who had not yet begun to do a bad thing, they would have been executed long ago. It can be seen that power is something that breeds the heart of the tiger and wolf and causes riots, that is, the great scourge of the world. Power has no fixed relationship with the peace or chaos of the country, but the cautious speech is focused on the use of power to govern the world, and his intellect can reach a shallow enough.
A good horse is a strong car, let the slaves drive it, it will be ridiculed, but let Wang Liang drive it can travel thousands of miles a day. Carriages and horses are no different, some reach thousands of miles a day, and some are ridiculed, because the dexterity and clumsiness of driving are too far apart. If we treat the state as a car, the power as a horse, the order as a rein, and the punishment as a horse whip, let Yao and Shun control the world, it will be too peaceful, and if you let Jie and Shun control the world, it will be chaotic, and it can be seen that the difference between the virtuous and the unwise is too far. If you want to run fast and go far, you don't know how to appoint Wang Liang; if you want to make profits and eliminate harm, you don't know how to appoint meritocracy; this is a problem of not understanding analogies. Yao and Shun are also Wang Liang in governing the people.
Some people refute the person who is cautious enough to say that he thinks that power can be used to handle political affairs, but you say, "You must wait until the wise men can govern the world well.", which is not right. The so-called power has only one name, but the meaning is infinitely variable. Power must come from nature, so there is no need to discuss it. The power I want to talk about is artificially established. Now you say, "When Yao and Shun gain power, the world will be peaceful, and when Yao and Shun gain power, the world will be chaotic." "I don't think Yao and Shun are not like this. However, power cannot be established by one person. If Yao and Shun are born in the position of the monarch, even if there are ten Yao and Shun, they cannot disturb the world, this is called "potential rule"; if Yao and Shun are also born in the position of the monarch, even if there are ten Yao and Shun, they cannot rule the world, this is called "chaos". Therefore, it is impossible to disturb the "rule of the situation", and it is impossible to govern the "chaos" well. This is all a natural trend, not something that man can set up. As I said, it is just the power that people can establish, so why use any wise man? How do I prove that I am right? Someone told a story about a man who sold spears and shields, boasting that his shield was strong, and saying, "Nothing can pierce it," and then boasting of his spear a moment later: "My spear is sharp, and there is nothing that cannot pierce it." Someone retorted him: "What will happen if you stab your shield with your spear?" He couldn't answer. For a shield that cannot be pierced and a spear that cannot be pierced without anything cannot exist at the same time. According to the principle of virtuous rule, the wise man is unconstrained; according to the principle of the rule of the situation, there is nothing that cannot be restrained, and the unconstrained rule of the virtuous and the rule of the situation that cannot be restrained constitute a contradiction. The incompatibility between virtuous rule and stony rule is also very clear.
Besides, people like Yao, Shun, Jie, and Lu can only appear once in a thousand lifetimes, and this is even if they are born immediately after. The monarchs of the world continue to appear as middle-class people, and the reason why I want to talk about power is for these middle-class talents. A monarch of medium talent is not as good as Yao and Shun, and the lower one will not become a jie or a servant. Mastering the law and power can make the world peaceful, and deviating from the law and losing power will make the world chaotic. If the power is abandoned, the law is deviated from, and the country is peaceful only when Yao and Shun appear, this will cause chaos for a thousand lifetimes, and then there will be a peace in the first life. Grasping the law, according to the power, waiting for the appearance of the law, the law, the law, the law, the According to this, the Taiping has a thousand lifetimes of chaos, and compared with the chaos of a thousand lifetimes of peace, it is like riding a thousand miles of horses in the opposite direction, which is very far away. If you give up the tools to straighten the wood, without the technology of measuring the size, it is to let Xi Zhong build a car, and he cannot build a wheel. Without the encouragement of rewards, the majesty of punishment, the abandonment of power, the practice of the rule of law, only the persuasion of Yao and Shun, and the debate of everyone, even the three households can not manage well. The important role of power is obvious enough, and when you say, "You must wait for the wise," you are not right.
Moreover, if a person who starves does not eat for a hundred days and waits for a good meal, he will not survive; now he must wait for sages such as Yao and Shun to govern the contemporary people, just as it is said that he waited for good food in the future to relieve hunger. You say, "Let the slaves drive the car, but let Wang Liang drive it, but let Wang Liang drive it, but he can travel thousands of miles a day;" I don't think it's right. Waiting for the Vietnamese swimmer to rescue the people who fell into the water in the Central Plains, the Vietnamese are good at swimming, but the people who fall into the water cannot be saved. Waiting for the ancient Wang Liang to drive today's carriages and horses, just like the saying that the Vietnamese came to rescue the fallen water, obviously did not work. A good horse car, plus a station set up for fifty miles, let the medium coachman to drive, if you want to run fast and go far, it can be done, a thousand miles can be reached in one day, why wait for the ancient Wang Liang? Moreover, if you don't use Wang Liang when driving, you must let the slaves do a bad job; if you don't use Yao and Shun to govern the country, you must let Ji and Shun mess up the country. It's like taste, not honey, it must be bitter. How can this theory, which is a pile of rhetoric, contrary to common sense, and tend to be extreme, be used to condemn that kind of reasonable statement? Your argument can't catch up with the theory of power.
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