Chapter 8 Mencius's Witty Speech-1

Although Mencius said that King Xiang of Liang (Wei) "looks like he is not like a king", according to the text recorded in this passage of "Mencius", it contains two major principles of political philosophy in traditional Chinese culture, which must be paid special attention to, not just For a comment of "not like a gentleman", he lightly covered it up, thinking that Mencius did not answer Liang Xiangwang's question with his heart.In fact, it is one thing for him to say that King Liang Xiang is "not like a gentleman", but it is another thing for him to teach people with sincerity.

The first question, of course, is the question of "the world is so evil" proposed by King Liang Xiang.What he asked was how to "fix" the world, not how to "safe" the world.As far as the Chinese meaning is concerned, there is a big difference between the word "ding" and the word "an" when used here.For example, according to the concept in the book "University" written by Zeng Zi, "after being settled, you can be safe", there are also differences in its procedures. As long as we understand the situation of his own country and his personal psychological distress that King Liang Hui said earlier, we can know the difficulties and anxiety of King Liang Xiang and his son in the situation of mutual annexation during the Warring States Period.Look at "Warring States Policy" again

According to the above-mentioned passage of Su Qin talking about King Liang Xiang, the analysis of the situation in Wei State at that time, we can know that King Liang Xiang asked Mencius that "the world is going to be evil", which is not wrong.The fault was only in his sincerity and attitude when he asked Mencius this question. We all appreciate the scene of Liu Bei visiting the thatched hut and asking Zhuge Liang for advice in the above-mentioned scene. This scene and situation are exactly the portrayal of King Liang Xiang at that time.It's just that Liu Xuande braved the cold wind and heavy snow, and visited Mr. Zhuge's thatched cottage three times. The sincerity and humility he showed first of all possessed an excellent demeanor of "the degree of a gentleman" and "the virtue is great". Zhuge Kongming, who was in the high crouching palace, went out of office for him in order to feel his confidant.

King Liang Xiang asked how to rule the world. This is exactly the original motivation of every person with force and ambition in the troubled times after Zhou Qin for more than a thousand years, which is also the driving force of the so-called hegemony thought.When the world is certain, the family can be turned into a country, "Within the four seas, is it the land of the king; on the shore of the land, is it the king's giant." The authority of the family and the world is established from then on.After Liu Bang became emperor, he asked his father, do I earn more property than my brother?Li Shimin wanted to revolt, his father Li Yuan said to him, I hope you can "turn the family into the country" with this move.These concepts also come from the concept of "determining the world".

Mencius was deeply aware of this psychological error, so he did not answer Liang Xiangwang's question from the hegemonic thought of how to "determine the world".He wants to induce King Liang Xiang to practice benevolence from the thought of kingship.So from the surface, it seems that the bull's head is wrong, and the question is not the answer. Naturally, it cannot be liked by the owners at that time.Since the writing of ancient prose focuses on condensing and simplifying, the key points are not elaborated.Therefore, we discuss it here in order to express more clearly the spirit of Mencius's promotion of the traditional kingly academic thought.

The second question is the center of gravity proposed by Mencius that the world is "fixed in one".Mencius only said that the world is determined by one, and he did not say that it is determined by only one person, or that it is determined on which "one".This sentence seems to be quite vague, so it is no wonder that King Liang Xiang was at a loss, so he reversed its logic, and then asked: "Which one can be the one?" Who can be sure?Therefore, Mencius had no choice but to make mistakes. He knew that it was difficult for King Liang Xiang, who "looks like a king", to understand this profound political philosophy, so he guided it to a dose of anti-inflammatory medicine that was so sick and desperately needed at that time. He implemented a benevolent government, so he said, "He who is not addicted to killing can be one."In fact, there are not many people in the world who are really easy to kill.There are many people who dare not kill, and those who are not good at killing.Can those who are not good at killing people be able to unify the world?This principle has already been briefly mentioned above, and there is no need to repeat it.

If you want to talk seriously, the grammar and logic of ancient prose writing are really serious.It's just that the usage of grammar in ancient and modern times is different, which shows that its logic is a bit contradictory.Especially in ancient times, due to the underdeveloped printing, ancient prose should be as concise as possible. A word often represents a concept, with deep and many meanings, so it is difficult for later generations to understand. For example, when Ouyang Xiu in the Song Dynasty was ordered to compile "History of the Tang Dynasty", one day, he and his assistant Hanlin scholars went out for a walk and saw a horse running wildly, trampling a dog to death on the road.Ouyang Xiu wanted to try their method of writing historical manuscripts and articles, so he asked everyone to write a summary based on the current situation—the headline.One said: "There is a dog lying on the thoroughfare, and it escapes the horse's hoof and kills it." Another said: "The horse lies on the street, and the lying dog is killed by it." Ouyang Xiu said, writing a history like this, I am afraid it will take I can't finish writing ten thousand books.They asked Ouyang Xiu, how are you going to write it?Ouyang Xiu said: "Yima kills dogs in Taoism" is clear.This is an example of the difference between ancient and modern writing. Looking at the first person's writing, it is like the syntax of ordinary writing in the Ming Dynasty.The second person's is like the syntax of the Song Dynasty.In fact, the later the times, the more complicated the thinking, and the more words are used.

For example, in this paragraph of Mencius, the answer of "fixed in one" is very interesting and has far-reaching connotations. It refers to the supreme principle of Chinese political philosophy. It does not refer to a person or a thing, let alone a certain kind of Method, of course, does not only refer to benevolence or righteousness.Because benevolence and righteousness are only one of the political acts, it is only a highly moral act of implementing a political thought.Therefore, "not addicted to killing" is also a highly moral political behavior in response to the political atmosphere at that time that was prone to chaos and killing.At the time of the Warring States period, or any chaotic era, this was an act worthy of the hearts of the world.If you look at it from the perspective of modern democratic thought, it is a matter of course.Unless it is a murderous violent person, or the African Amin who is a joke in today's international politics, then it is insignificant.

But as soon as the answer of "determined in one" came into King Liang Xiang's ears, the reaction in his mind changed to "the world can be determined in the hands of one person"!So he couldn't wait to ask which question could unify the world. You see, what an interesting misunderstanding this is, which made Mencius unable to play the role of "set in one" anymore. He had no choice but to change the topic according to the direction he could understand, and turned to the answer of "he who is not addicted to killing can be one". My eloquence is not good, and I may not be clear about the logical analysis of this sentence. At the same time, I refuse to use the terms and terms of translated Western logic to express it. I have to rely on your cleverness to experience the understanding.But here we can quote a story about the Zen masters of the Tang Dynasty as a reference.

"Three thousand guests are full of flowers and drunk, and one sword is cold and shining in fourteen states." This is a famous poem written by Guan Xiu, a famous poet monk in the late Tang Dynasty, for Qian Liu, king of Yue.Qian Liu was very happy to see it, but asked him to change the fourteen states into forty states. He refused, so he said that the state could not be added, and the poem could not be changed.Therefore, he and Qian Liu couldn't get along, so he ran thousands of miles to Sichuan to rely on Wang Jian, the lord of Shu, and wrote the famous sentence "a bottle and a bowl will grow old, and those who come from thousands of levels will come".Once, Guanxiu wrote a very proud poem by himself, which read, "When a Zen guest meets, he only snaps his fingers. How many people can know his heart?"

two famous sayings.He took it to see Zen master Shi Shuang, a famous Zen master at that time, and thought it was his enlightenment work.Shi Shuang read the poem, put it aside, turned to him and asked, "What is this heart?" This time, the question made Monk Guanxiu speechless and unable to answer.Zen Master Shishuang said, "If you don't know, just ask me." Guanxiu blurted out and asked, "Why is this mind?" Zen Master Shishuang smiled and replied, "How many people know." You see, If you understand the relationship of this logical application, you can also understand the main points of Mencius's section "The world is fixed in one" and the question and answer of King Liang Xiang. Confucianism and Taoism are of the same origin to unify the world and have said these gossips, let's go back to discuss the issue of "fixed in one" in Chinese politics.Speaking of it, it involves too much and is too difficult.Not only Mencius pointed out that "determined in one", but we also refer to the words of Laozi, the ancestor of Taoism who later claimed to be the orthodox Confucianists, who disagreed. He also had the thought of "one" in Chinese political philosophy.Lao Tzu once said: "When the sky is one, it is clear. If the earth is one, it is peaceful. When the king is one, the world is peaceful." Is Lao Tzu's "-" to make the world equal, and Mencius's "fixed in one" from the beginning, is it the same model, exactly the same?It is worthy of careful consideration and discernment. To sum up, this "one" problem, if compared with the "University" and "The Doctrine of the Mean" that focus on the study of inner sages and outer kings If they are compared with the theory of internal sages in China, then the "brightness" and "shendu" in "University" and "neutralization" and "sincerity" in "The Doctrine of the Mean" are colluded and published, isn't it another monograph? ?Although, the "one" here in Mencius can also be said to be a central idea-the kingly way of practicing benevolent government. But if we extend it to the theory of foreign kings, then Mencius’s principle that the world is "fixed in one" can be regarded as the only way of Chinese historical philosophy. Only "unification of the world" or "unification of the world" can last for a long time. stability.As long as we carefully study the history after the Qin and Han Dynasties, in any era that cannot be unified, its disasters will never be peaceful.This has become an uneasy rule in Chinese history.Therefore, since Mencius, the imperial politics that have influenced the history of China for two thousand years are all based on the concept of Mencius' thesis.Even reactionary people use it as a slogan. Regardless of whether it is positive or negative, whether it is pretending to be a call or sincerely for the country and the world, for this "fixed in one" Theories are, of course, justifiable.In fact, any truth is naturally the only way, and of course it is beyond reproach. However, in the two thousand years of imperial autocratic politics, there are great thieves and god thieves who borrowed the learning of Confucius and Mencius everywhere. It is really like Zhuangzi said that even the way of benevolence and righteousness has been stolen and used by them.What is the reason?Because Mencius only said the three words "the world is determined to be one", he did not say that it is determined by one person!However, the emperors of the past dynasties swallowed the three words "fixed in one" and forced them to be fixed in one person, and it must be fixed in me.Look how funny this is! Don't go too far on the question now, lest it will go against the original intention of talking about Mencius, so stop here for now.Lala said a lot, just to remind everyone to pay attention to research, and the key point of Mencius's cleverness in this dialogue, don't just ignore it. In our Chinese culture for thousands of years, there has been a central idea - "Evil cannot prevail against righteousness" - this is a truth that has become a well-known saying that everyone can understand.But since ancient times, in any era, it has been very difficult to walk the right way.Mencius always wanted to walk the right way, so his ideal was difficult to realize.However, if it is said that what Su Qin and his group are doing is evil, how evil is it?It's also hard to draw conclusions.Their propositions were only aimed at the interests at that time.The real benefits that are right in front of us, regardless of wisdom, foolishness, virtuousness, or unworthiness, are easy for everyone to see and can be obtained by everyone. If there are immediate results, everyone is willing to do it.But the kingly and benevolent government advocated by Mencius is a big benefit, a long-term benefit, a century-old plan, and even a hundred years later.Those who work hard today may not necessarily enjoy the fruits of it. Whether it is for the country, for the family, or for oneself, people hope to see and enjoy the fruits of their own efforts. This is also human nature.Comparing Mencius and Su Qin's opinions on the King of Wei and the completely different results, we can clearly see that human beings are always eager for success.In this regard, I have no choice but to sigh! Regarding Mencius' words that King Liang Xiang "doesn't look like a king", it doesn't mean that he is not like a man, but he doesn't look like a king.It is very likely that he is a first-class figure, the Empress Li of the Southern Tang Dynasty and Meng Chang, the Lord of Shu.According to the unearthed materials from the tomb of King Liangxiang dug up during the time of Jinwu Emperor Sima Yan, there are considerable classical scriptures hidden in the tomb where he was buried, which shows that he is also a seed of reading.For example, Jiangxia Liu Biao in the Three Kingdoms era is still an expert!Speaking of this, I think of a poem written by a teacher when I was young: "Unfortunately, Sui Yang is the emperor, and An Shi is pitiful to be the husband. If the two are poor until they grow old, one will be a celebrity and the other a literary hero." King Xiang of Liang may also be of this type Such a person is not suitable to be a king. King Xuan of Qi asked, "Can you hear about Qi Huan and Jin Wen?" Also. If there is no way, will you be king?" Said: "What is virtue like? Then you can be king? " Said: "Protect the people and become the king, and there is no way to defend them." " Said: "If you are widowed, can you protect the people? " Said: "Yes." Originally in the book "Mencius", the last conversations he had with King Liang Hui and King Liangxiang and his son were put at the top, because these conversations were the central thought of Mencius's political philosophy, so they were put at the top. to show its importance.Mencius met King Xuan of Qi before he met King Hui of Liang. However, the dispute over the age of Mencius has always been very different. Each has its own reasons for textual research, and it is really difficult to determine.We are here to remind everyone again.Talking about King Xuan of Qi in the latter part of this chapter is equivalent to the so-called flashback method in the writing method of modern novels. After King Xuan of Qi met Mencius, he began to ask: In the Spring and Autumn Period, Duke Huan of Qi and Duke Wen of Jin both ruled the world successively. How did they become the leaders of the world?Can you tell me the reason behind this? Mencius’ reply did not say what the reasons for Duke Huan of Qi and Duke Wen of Jin’s dominance were, because he was a student of Confucius’ grandson Zisi’s line of study, and he followed Confucius’ theories all his life, so he spoke from his own academic standpoint. He said that the disciples of Confucius never said anything about Duke Huan of Qi and Duke Wen of Jin’s dominance, so it was not handed down to later generations, and I have never heard my predecessors tell me these things. If you, King Xuan of Qi, must want to know If you want to lead the world, why do you need to understand the principles of Duke Huan of Qi and Duke Wen of Jin?They are nothing special, they are just seeking hegemony. They really want to rule the country well, and their names are well-known in the world. Why not talk about the kingly way of being king in the world. Here we know that Mencius has always emphasized the practice of the kingly way.However, after we read "Zhongni's disciples, there is no such thing as Dao Huanwen." These few words, if we swallow them whole, don't chew them, and make a good understanding and experience, then we will definitely eat them without understanding them and become a joke. .If so.Confucius.Regardless of the three thousand disciples, as far as the seventy-two sages are concerned, they don't even talk about Huan Wen.You know, isn’t it too ignorant and uninformed?What's more, Confucius was born in the Spring and Autumn Period, and a "Spring and Autumn" was written by Confucius himself. Most of the books are about Huanwen. How can students like Confucius not even read the books written by their teachers? ?This can be a big joke! To be honest, Mencius at this time was deliberately evading, and he was unwilling to talk about hegemony with King Xuan of Qi, but just wanted to talk about his kingly politics with King Xuan of Qi. Then Fangzheng, don't turn a corner. If the strategists are in the same boat, you must first explain the principles of Huanwen along the lines of King Xuan of Qi, then talk about the principles of kingship, compare the interests of the two, and finally persuade him to follow the kingly way. Mencius said that he was holy to the end, and he said it bluntly. Therefore, King Xuan of Qi asked Mencius, can I rule the world if I practice virtue and pay attention to virtue?King Xuan of Qi only praised virtue here.In ancient times—before the Qin and Han Dynasties, "morality" and "Tao" were two different concepts, so in ancient books before that time, these two characters were mostly separated, and in later generations, the two characters of morality were combined It has become a unified concept of "morality".Here King Xuan of Qi asked about cultivating virtue and conducting moral government, but Mencius still did not give a positive answer. He just told King Xuan of Qi that if you can protect the people and love the people, you can become king, and no one can resist you.King Xuan of Qi further asked, "If you look like me, Mr. Meng, can you achieve a benevolent government that protects the people?"Mencius said, of course. Said: "How do you know what I can do?" Said: "I heard that Hu (tooth begging) said: 'The king is sitting in the hall, and there is a ox that passes the hall. The king saw it and said: What is the ox? "I will use the provocation bell. The king said: Give it up, I can't bear it, and you will die without guilt. Confrontation: Then abolish the provocation bell?" He said: "How can I save it? Change it with a sheep." I don't know it. various?" Said: "Yes." Said: "The heart is enough for a king. The people all love the king, and the subjects know that the king can't bear it." The king said: "Of course. Since there are common people, the state of Qi will be smaller. How can I love a cow? That is, I can't bear it. If it is innocent, it will die. Therefore, it is also a sheep." Said: "The king is no different. The common people regard the king as their love. How can one know the evil when the small is easy to be big? If the king died because of his innocence, how would he choose the cattle and sheep?" Wang laughed and said, "Why is it sincere?I don't love their wealth but exchange it with sheep, which is what the common people call my love. Said: "There is no injury."It is the art of benevolence, seeing the ox but not the sheep. Like animals, a gentleman cannot bear to see them die when he sees them alive, and cannot bear to eat their meat when he hears their voices, so a gentleman stays far away from the kitchen. " King Xuan of Qi heard Mencius said that he could protect the people and rule the world, and asked Mencius, how do you know that I can? King Xuan of Qi may have been very happy to hear this sentence, and hoped to hear more pleasant words, or he was not confident, thinking that Mencius just said it in passing, so he asked a question.But Mencius had to say some reasons, and cite facts to prove it. He said, I once heard one of your officials, Hu (Chiqi), talk to me, saying that King Qixuan once sat on the top of the temple, and a man led a cow through the bottom. You saw it and asked him Where to lead the cattle. He told you that it was taken to kill and take blood to paint the bell (ancient bells were cast with the blood of animals to paint sacrifices.).After you heard his report, you ordered the cow to be released. You said that you saw the cow trembling, like a person who had committed no crime but was sent to beheaded.So the man who led the oxen asked you if it is not necessary to smear the blood of the newly cast clock.At that time, you said, how can you not smear blood?Just another sheep. I don't know if what I've heard is true.King Xuan of Qi said, there is such a thing!Mencius said, relying on your mentality of "can't bear to see others", if you expand it, you can practice the kingly way.Although your common people say that you are small, you are reluctant to kill such a big cow to get blood and paint clocks, so you change to a smaller sheep to kill.But I know it's not because the cattle are bigger and the sheep are smaller, but because you can't bear it. King Xuan of Qi said, you are right.It is true that my common people misunderstood me because the cow was too big to bear to kill, and they traded for a smaller sheep.But you know that although our country of Qi has not unified the world and cannot be said to be big, it is not too small a country, and it is not so stingy that it refuses to kill a cow.It was really because I saw the cow trembling like a man who had committed no crime being led to beheaded was very pitiful, and I couldn't bear it, so I changed it to a sheep. Mencius went on to say, you don't have to blame your common people for misunderstood you begrudge a cow, it's because cows are more valuable. In fact, the cattle are bigger and the sheep are smaller. If you exchange the small sheep for the big cattle, there is a significant difference in price. How do they know that you have other reasons?Then again, if you couldn't bear to kill the cow because you saw it trembling, so you changed another sheep, but the sheep is also a life, so what should you say?How can ordinary people understand it? After hearing this, King Xuan of Qi couldn't help laughing: Really!What kind of psychology is this?But to be honest, I definitely didn't trade the sheep because the cattle were bigger and more valuable, and I couldn't bear to kill them.But after what you said, it's no wonder that my common people misunderstood me as a small weapon. Next, after seeing Mencius's answer, I knew Mencius's brilliance, because at the time of the monarchy, King Xuan of Qi couldn't bear the kindness of killing cattle. When the king got angry because of this, he didn't know how many people he would kill in vain, so Mencius tried to ease the mood of King Xuan of Qi, and made an explanation. Secondly, Mencius also changed the subject in a humorous and relaxed tone in order to ask King Xuan of Qi to accept his opinions and implement benevolent government. You will have no loss or harm, this is your benevolence (note that Mencius only said that it is benevolence, but not benevolence. Don’t let the word "shu" go easily when reading).Because at that time you only saw the cow trembling, not the sheep crying.As a gentleman, I only want to see the living appearance of the beast, and I can't bear to see it being killed.If you hear the screams of them being killed, you can't bear to eat his meat.So that's why it is said that a gentleman stays away from the chef!That is to say, it is exactly the same as your psychology of exchanging sheep for cattle! However, the saying that a gentleman stays away from the kitchen has been misinterpreted by later generations.A young man in modern times, when his wife asks him to do a little help in the kitchen, he uses this sentence as a shield.Ma'am please forgive me!Old Master Meng said, "A gentleman stays away from the kitchen", I want to be a gentleman, and your husband can't be a villain!So I sat on the sofa in the living room and watched TV, waiting for my wife to bring the hot dishes.This is a joke.However, there are many cases where later generations misinterpreted the famous sayings of the ancients and used them as excuses for misconduct, so let's not talk about them here. In this section of "Mencius", the issue of a cow is involved.In ancient China, when it comes to monarchs and emperors, most of them are compared with dragons.This time Mencius and King Xuan of Qi met and talked about his cattle. This is a more interesting event in history.However, in this conversation, what was discussed was that King Xuan of Qi couldn't bear to kill a cow and instead killed a sheep.This matter was listed as one of the important issues when scholars of later generations studied Mencius' thought, and it was often discussed in particular.From this matter, we can find at least two theoretical issues: the first is the psychological behavior of benevolent psychology; method problem. Let me talk about psychological behavior first.Regarding Mencius’ conversation with King Qixuan, when King Xuan of Qi saw a cow trembling before being killed and could not bear to slaughter it, he told him that this is the foundation of human kindness. This kind of benevolence, in normal times, seems to be possessed by everyone, and it is nothing special.But if we really study psychology, regardless of political psychology or religious psychology, the story of King Xuan of Qi's exchange of sheep for cattle can be described by a well-known saying that is quoted by later generations-"the benevolence of women" .Because women are prone to tears, as long as there is a little trivial matter, they will be sad and cry.In my opinion, the ancients said "a woman's benevolence" means to ask for people's compassion, not to take the small route, but to show great mercy, with great benevolence and love, so I use the woman's benevolence-seeing a drop of blood Take the screaming "ren" as the opposite foil. In fact, the benevolence of a woman is the expression of true compassion.Just like when King Xuan of Qi saw a cow trembling and couldn't bear to slaughter it, he expanded it and expanded it, which means great compassion, great benevolence and great love.It's a pity that it was not expanded. Ordinary women's benevolence, if it is expanded and expanded, becomes the love of benevolence, it will be very great.Just look at several representatives of different religions, we can see the greatness of maternal love.The most popular in Buddhism is Avalokitesvara Bodhisattva. Although in the original records of Buddhist scriptures, he is a male, but he often appears in a female body, and people in later generations also like to worship his incarnation in a female form.Passed down from generation to generation, today he has become a symbol of maternal love. The Catholic Virgin Mary is a symbol of great maternal love.As for Taoism, there is the Holy Mother of Yaochi.Although the canons, dogmas, and teachings of many human religions are patriarchal, they still respect the greatness of women in the end.It seems quite interesting. Talking about the cultivation of psychological behavior, King Xuan of Qi saw that the cow trembled and couldn't bear to slaughter it.We saw a dog or a cat being beaten to death or run over by a car on the road, and a group of people gathered around to watch it as if admiring a famous painting, and some even clapped their hands. If it must be said that these people are bad people, that is not necessarily the case.They are kind in other things.People's psychology is constantly changing, and it is difficult to judge suddenly whether a person is kind or not from a certain matter.Some people have their own flying habits, maybe they can kill pigs, but don't like to kill cattle.For example, Hindus never kill cows, but they do kill pigs; Muslims don't eat pork, but they kill cows and sheep, and eat beef and mutton. There are also quite a lot of stories about cattle in Chinese history. Another talented emperor in the Five Dynasties, Wang Yan, the posthumous master of the former Shu, said in his drunken words: "Walking while walking, walking there, just looking for flowers and willows; Go, whoever walks, don't hate the golden cup of wine." It is a well-known sentence that wins the hearts of the people.He is fond of literature and also likes watching operas. He can sing operas himself, and some actors often have fun by his side.Li Jing, the master of the Southern Tang Dynasty, also had the same interest. Once he was having a good time and saw a cow grazing leisurely in the field. The picture was beautiful, and he praised the cow for being fat.Some of the actors after the late Tang Dynasty—what are now called stars—are really remarkable.At this time, there was an actor Li Jiaming next to him. After hearing him praise the cow, he immediately wrote a poem about the cow: "I was beaten by Ning Qi's horn and burned by Tian Dan; I ate dry grass in the setting sun." , and no one has asked about breathing recently.” Among the four sentences, three of them refer to the allusion of cattle, which is well known to everyone.Ning Qi, the famous Prime Minister of the Qin State, used to herd cattle for others before he made a fortune. Maybe he honed himself in his life of cattle herding, and maybe he got some inspiration from cattle, and eventually became a famous minister.Conversely, Niu has contributed to Ningwei.In the story of Tian Dan in the second sentence, he used the fire ox formation to restore the country in one fell swoop. The contribution of the ox is very great.The third sentence refers to the cow in front of me, but it is pitiful. It is eating grass under the setting sun at sunset and dusk, but what it eats is still dry grass, not even tender grass. The last sentence is very powerful, "Recently, there is no one who asks for panting." This is Bingji, the famous prime minister of the Han Dynasty, who was on the road. Ask the cow why it is panting.Later someone asked him why he cared about the lives of cattle and not human lives.Bingji said that killing people on the road is handled by the local officials, and I don't need to ask. But if the cow pants abnormally, it may be the occurrence of rinderpest, or other problems related to people's livelihood. The local officials don't pay much attention to it. You must ask clearly.Because of his close observation and inquiries about Niu Chuan, his reputation spread, and he was called a good prime minister. This poem by Li Jiaming is equivalent to saying that in the Southern Tang Dynasty at that time, it was a pity that there was no virtuous minister like Bingji.This was Li Jiaming's satirical remonstrance to Li Jing. On the other hand, the actor next to Li Zhongzhu boldly scolded all the ministers in power.He wanted to urge this romantic and talented emperor to calm down and govern well. One day when I was eating western food, when the steak was served, I thought of the above poem, so I also wrote a poem titled "Feelings of Eating Steak".Let’s say it for everyone to laugh: "I once carried a purple air box to pass, and then chased back the grass in the setting sun. The bottom line is that the poems and books on the corners are completed. Who will be sad if the body is broken." Lao Tzu has no means of transportation when he goes out of Hangu Pass. Sitting on the back of a cow.Li Mi from the Sui and Tang Dynasties, in his early years, was poor and loved to read, and used to read while riding on the back of an ox.Every time he goes out, he hangs the book on the horn of the ox. This is the allusion of the later generations hanging the horn to read.On this day, when I saw everyone eating steak, I suddenly felt grateful to the cow.Now people all over the world are popularizing animal protection campaigns, establishing animal protection associations, using movies, books, and various communication tools to widely publicize and advocate, but no one has established a cattle respect association.Why respect the cow?Now people all over the world are eating beef, drinking milk, wearing cowhide and so on.However, except for the fact that India respects the cow as a holy cow too much, no one in the entire human race is grateful for the blessings given by the cow.It seems that a tear of sympathy can be shed for the cow. At the same time, I thought of an old man who once told a very meaningful joke.He said that people in the world who like to eat beef and wear pointed hats like to conquer others.Conversely, peoples who do not eat beef and wear flat or bowler hats are more peaceful.He said, if you don't believe me, go and study the history of the world.Although these words are humorous, there is indeed some truth, but there is one big exception. The Japanese wearing flat hats once launched such a major war of aggression against us. In addition, on the good side, such as Buddhism or other religions and theories, when they talk about self-cultivation, they often talk about cattle. On Mount Emei in Sichuan, there is a Buddhist temple named Niuxin Temple.I asked the monk in the temple about the origin of the name of the temple. He said that it was because there was a big stone in the stream in front of the temple, which was called the Niuxin Stone, so the temple was named Niuxin Temple accordingly.In fact, this is not the case, because cattle are often talked about in Buddhism, such as Zen masters, several of them talked about cattle. Because there is a story in Buddhism that uses a cow as a metaphor for mind and nature, so the famous Zen master Baizhang in the Tang Dynasty once used the cow as a metaphor when he answered his disciple Zen Master Changqing.Changqing asked him: "If a scholar wants to know the Buddha, who should he be?" Baizhang said, "It's like riding a bull to find a cow."Changying asked again, then, if "how do you know it?" Baizhang said, "It's like a man riding an ox to his home." Changqing asked again, "How can I keep it from being judged?" Baizhang said, "It's like a cowherd holding a stick. Look at it, and you won’t offend Miaojia.” Therefore, Changqing realized that the heart is the essence of the Buddha, and he never looked outside for any Buddhist teachings.Later, Chan Master Changqing used the story of a cow as a metaphor to teach others. Therefore, after the Song and Yuan Dynasties, a monk Puming came out of Zen Buddhism, and he divided the cultivation of mind and nature, such as herding cattle, into ten steps, from the cultivation of a wild ox to the forgetfulness of things and self.The first is "ungrassed", like a bison that roars wantonly and tramples on the seedlings at will.The second is the "first tune", which has been put on the nose and followed people's wishes.The third is "restrained", no longer wandering around, the cattle rope can be relaxed a little. "Looking back" is the fourth, and the mood of the madman is more subdued, but he still has to lead by the nose. "Taming" Fifth, it can be retracted and released naturally without pulling. "No hindrance" Sixth, you can stay still without worrying. "Run Yun" Seventh, the shepherd boy can sleep well. "forget each other" Eighth, the shepherd and the cow have no heart. "Solitary photo" ninth, when one reaches the state of no cattle, all delusions of human beings are eliminated.In the end, "double oblivion" means neither the person nor the cow -- the heart. There is also the best metaphor, no better than the bull devil in the famous novel.Everyone knows that it is a novel about cultivating Taoism, and the Monkey King in it is a representation of the heart of a person who is trying to correct his mistakes and intends to be good. The Bull Demon King is Sun Wukong's sworn brother, representing a wild heart that runs around and is not easy to tame.Because the Bull Demon King is powerful and a heavenly general, Monkey King has no choice but to meet him.The Bull Demon King is powerful, but even more powerful is the Bull Demon King's wife, Princess Iron Fan.What makes her so powerful is that there is a magic weapon in her mouth, and there is a plantain fan hidden between her teeth. This fan is her magic weapon.When it is taken out and enlarged, it can cover the sky from above and the ground from below.That's not enough, what's more powerful is that when she uses this fan, if she opens it on the front, the world will cool down, and if she opens it on the back, the whole world will catch fire.Therefore, if the Bull Demon King and his wife cooperate with each other, Monkey King will run away as soon as possible, fearing that all the monkey hair will be burned. This kind of story in the novel is the analysis of psychological behavior. Unfortunately, Mencius at that time, This novel hasn't been written yet, otherwise, if he reads it, the story about the cattle that King Qixuan tells will be more interesting.smile. When I read this passage when I was a child, I felt that a sage and an emperor talked about the matter of exchanging a lamb for a big ox instead of talking about the world’s national affairs.However, after decades of life experience, studying, being a human being, and accumulating, I realized that all people cannot do without this scope of psychological behavior. Not only King Xuan of Qi, but every person in the world, even the worst person, has goodwill in terms of psychological behavior, but they don't necessarily express it in the same thing.Sometimes in other things, this kind of kindness will naturally flow out.As the saying goes, the poison of a tiger does not eat its offspring, and this is true for animals, as well as for humans.It's just that ordinary people, because of the material needs of real life, have desires, and often blind and cover up a little bit of kindness.And the most serious thing is the bull demon king mentioned just now, that is, human temper, which we often call bull temper. Once a person's temper comes, reason often cannot overcome emotion.所以凡是宗教信仰、宗教哲学，乃至孔孟学说，都是教人在理性上、理智上，就这一点善意，扩而充之，转换了现实的、物质的欲望和气质，使内在的心情修养，超然而达到圣境。所以孟子及时把握住齐宣王的这一点“不忍其觳觫”而舍牛的善念，就是基于这种心理行为的道理。 如《吕氏春秋》说：“有道之士，以近知远，以今知古，以所见知所不见。故审堂下之阴，而知日月之行。瓶水之冰，而知天下之寒。一脔之肉，而知一镬之味。” 这也就说明，在心理行为学上，孟子看齐宣王以羊易牛这件事，就知道齐宣王有善念，有仁慈之心。仁政要从仁心做起，也就是扩大那点善念。公孙文子说的：“心者，众智之要，物皆求于心。”可以说是更强调了心理影响对于人类行为的重要。 至于佛家，更是主张唯心了。但这里只讲孟子，且不必多牵涉到其他方面的思想，只讨论到齐宣王的善念与心理行为的问题。 其次关于领导人的心理行为问题，我们站在心理哲学立场（我今天提出“心理哲学”这一名词，也许有些人要反对、批评或指责。但事实上任何一种专门学说刚刚提出来的时候，一定会遭遇到这样的反应，然后大家慢慢了解，而接受。如果有时间到学校里开这么一门课，必能建立起“心理哲学”这一学说的完整体系。）来看历代帝王，有很多人，或多或少，都有心理变态，或心理病态的。如明代的开国皇帝、明太祖朱元漳，到了晚年的好杀，就是心理病态的一种。至于其他皇帝所表现的，也往往有医学上所称“心理变态”或病态的症状，只是各有不同而已。有的好杀，有的好色，有的好货等等，但都属于心理变态或病态的症状是没错的。如果遇到这样的皇帝，那就很不幸了，往往会弄得民不聊生，甚至于丧身失国。 历史上这一类的例子很多，所以几千年来，我国固有文化讲究心胜修养，讲究内圣外王之道，尤其对于君临天下的政治领导人要求更严，这是很有道理的。这里孟子把握机会，对齐宣王的谈话，要他扩大以羊易牛的那一点仁心善念，保民治国，这就是对齐宣王讲领导人的心理行为学，不过那时候还没有成为一项专门学问，没有这个名词而已。 不但是古代需要重视领导人的领导心理行为，就是现代，更要重视这门学问。 放眼今日世界，有许多国家的领导人，像现在乌干达的阿明，假如他有勇气到心理医师那里去就诊，那么诊断书上的记载，可能相当严重。至于拿破仑、希特勒、墨索里尼等，世人已经公认了他们心理不健全。至于尼克松、卡特将来如何，尚难定论。我们不再讨论它了。 现代的暂且不说，再回过头来看我国古代，还是以前面刚说的那位五代蜀主王衍为例。这位“只是寻花柳”、“莫厌金杯酒”的才子皇帝，经常喜欢奇装异服，把一方小布巾，在头上裹成一个圆锥形，顶上尖尖的。这位风流皇帝带了许多宫妓，穿起女道士的衣服来，头发上簪着莲花帽子，脸上用胭脂涂得红红的，号称这种装扮为“醉妆”，在后宫饮宴无度。这时候，他的心理和隋炀帝当年开好运河以后，南游到江南扬洲时的情形一样。当时隋炀帝照着镜子，拍拍自己的颈子，自言自语地说：“好头颅，谁能砍得！”这时候，他明知道自己的这种做法不会有好结果，所以才有这种感慨。他既然明知道自己这样做没有好结果，又依然故我地这样做，这就是心理病态了。这不是政治的病态，而是他本人的心理有了病态。 王衍当时，也有隋炀帝一样的心理病态，明明知道这样的生活是不对的，却一直颓唐下去。所以在和那些宫妓们一起饮酒作乐时，自己也唱起名诗人韩琼的《柳枝词》来：“梁苑隋堤事已空，万条犹舞旧春风。何须思想千年事，谁见杨花入汉宫。”他能唱出这首《柳枝词》来，从另一面看，也可以说和隋炀帝一样，是相当聪明的人。他能够看到自己的错误，知道未来的恶果，奈何却不肯，或许不愿改过来。 在王衍唱过了这首韩琮的《柳枝词》后，有一个学问很好的内侍来光博，正在旁边，吟出胡曾一首有关吴越之战的诗：“吴王恃霸弃雄才，贪向姑苏醉绿酷。不觉钱塘江上月，一宵波迭越兵来。”咏叹吴王夫差，当年自恃已称霸天下，把伍员这些英雄豪杰之士，都弃而不用，甚至杀害，一天到晚在姑苏台上和西施饮酒作乐，遭到迅速的败亡。这也是宋光傅的一番劝谏，王衍听了以后，大发脾气而撤除了这次宴会，这不是王衍的心理病态么？他如此的饮宴无度，难得有自知之明，唱出韩琼的《柳枝词》来。宋光博看到他灵明一现，立刻把握这进谏机会，希望能够挽救这位皇帝，挽救前蜀的江山。不料王衍又复归昏昧，发起脾气来，在一席酒之间，这几层情绪的变化，喜怒的起伏，岂不是心理的变态、病态？ 历史上这一类的故事可多了，研究起来，又可立一个专题，写好一部书来讨论。 年轻人不要以为无书可读，世上的书实在是没有读完的时候，只要抓到一个问题，就够你去钻研半辈子了。在这里，不另作发挥。还是回到《孟子》的原文上来。 王说曰：“诗云：'他人有心，予忖度之。'夫子之谓也。夫我乃行之，反而求之，不得吾心。夫子言之，于我心有戚戚焉。此心之所以合于王者，何也？” 孟子从以羊易牛这件事情，指出齐宣王是一位有仁术的君主。齐宣王听了非常高兴，就对孟子说：好极了，上说的，别人有什么心事，我都可以揣摩测度出来。这句话，就好像是为你孟老夫子说的。我当时以羊换牛，哪里是为了价钱的问题，只是一点慈悲的心理百已。当时我看见那条牛发抖的样子，没有做什么考虑，就那样做了，叫人不要杀牛，另外换一只羊。后来我自己想想，为什么会这样做呢？怎么会有这个心理？是什么理由使我这样做？我自己也想不出一个道理来，你现在这样一讲，把我当时做这件事的心理状况，以及道理一说出来，的确就是如此，和我当时的心境完全一样。回想起来，现在好像都还有那种感受。不过，你说凭着我的这种心理，就能实行王道而名闻天下，这又是什么道理呢？ 齐宣王不知道自己当时以羊换牛的心理，大概是当时还设有的心理学这门学问。 如果他生在现代，读过心理学，就不待孟子指明，而自己了然了。不过，也不尽然，有些心理医生或学心理学的，自己也正好有心理病。接着，孟子就告诉他：“是心足以王矣”，也正是对他讲的政治领导心理学，我们看孟子怎么答复他： 曰：“有复于王者曰：'吾力足以举百钧，而不足以举一羽，明足以察秋毫之末，而不见舆薪。'则王许之乎？” 曰：“否” “今恩足以及禽兽，而功不至于百姓者，独何欤？然则一羽之不举，为不用力焉；舆薪之不见，为不用明焉；百姓之不见保，为不用恩焉。故王之不王，不为也；非不能也。” 齐宣王问到了这里，孟子便引比喻来以问为答。他说：假使有一个人告诉你，到底他有多大力量的时候。他说，他两只手的力气，可以举起一百钩来。可是要他去捡起一根羽毛来，他却没有办法。至于他的眼力，可以把秋天鸟类换毛时，身上刚长出来的茸毛末梢，都看得清清楚楚。可是有一整车的木柴，他却看不见。像这样的话，你齐宣王会相信他吗？ 齐宣王说：不！当然不相信，世界上哪有这种事，哪有这样的人呢？孟子当然知道齐宣王也认为这是不可能的，不合逻辑的，但是他要齐宣王亲口否定了这种不合逻辑的假定，才好继续作深一层的进言。 所以齐宣王一否定了比喻的可能性，他就立刻说： 好了，既然能举百钧的人不可能拿不动羽毛，能察秋毫的人不可能看不见一车子木柴，那么现在事实上，你齐宣王能以羊易牛，恩惠普及于禽兽，而你的功业成果，老百姓却分享不到，得不到好处。我们知道，举得起百钧的人说拿不起一根羽毛，那是不他肯用力。至于眼力可以看见秋毫末端的人说他看不见整车木柴，是因为他不肯用眼力。而你齐宣王，对于一头牛都能够发慈悲，下命令不宰杀；可是你的百姓们却没有过着安和乐利的生活，你还没有好好保养，保护他们，那是因为你没有顾念到他们。所以没有去实行王道政治，而不是你没有推行王道的能力。 曰：“不为者与不能者之形，何以异？” 曰：“挟泰山以超北海，语人曰：'我不能'，是诚不能也，为长者折枝，语人曰'我不能'，是不为也，非不能也。故王之不王，非挟泰山以超北海之类也；王之不王，是折枝之类也。老吾老，以及人之老，幼吾幼，以及人之幼，天下可运于掌。诗云：'别于寡妻，至于兄弟，以御于家邦。'言举斯心，加诸彼而已。故推恩足以保四海，不推恩无以保妻子。古之人所以大过人者，无他焉，善推其所为而已矣。今恩足以及禽兽，而功不至于百姓者，独何与？权，然后知轻重；度，然后知长短。物皆然，心为甚。王请度之！抑王兴甲兵，危士臣，构怨于诸侯，然后快于心与？” 孟子一说齐宣王有走王道路线的能力，而没有去实行王道，于是激起了齐宣王的反问，孟子便在“不为”与“不能”的问题上，作更进一步的说明。这一说明，又是逻辑上的一个问题。 于是齐宣王反问说，你所说的“不为”和“不能”这两种情况，又有什么样的差异呢？什么样具体的情形是“不为”？什么样的具体事实是“不能”呢？ 乍看起来，齐宣王连不为和不能都分辨不出来，这位国君似乎是太差劲，太幼稚了。我们不可以用这样的观念去读这句话，否则的话，差劲、幼稚的该是我们了。 首先要了解，当时的齐国，在各国中是相当富强的国家之一，正如现代的美国一样。 在战国时代，凡是有学之士都到齐国去，不但孟子、邹衍这些人到了齐国，就是后来的荀子也去了齐国，住在齐国。所以读古书要深思，要经史合参，每句每字都不轻易放过，不要像现代有些青年读书，肤浅地去做表面的文字解释。 齐宣王当时心目中是认为，我齐国如此富强，要做的都做了，而你还说我没有做。那么到底要怎样才算做了？我们经过一番深思，了解了齐国当时的背景，就知道齐宣王这句话，问得相当有深度，也颇有涵养，因为他不好意思和孟子作正面的辩论，于是对孟子提出这样一个问题来，是很有道理的。