Chapter 4 Jiang Taigong on Sanming

Taigong said: If punishment is made clear, people will be intimidated, and if people are intimidated, changes will occur. ——Anti-clear punishment.If you observe clearly, you will be disturbed, and if you are disturbed, you will move, and if you move, you will be uneasy, and it will be easy to change. —— Anti-Mingcha also.The Taigong said: If you know how to reward, you will not be enough, and if you are not enough, you will blame your superiors. The king of Ming manages people. He doesn't know what he likes, but he knows what he hates; he doesn't know where he is going, but he knows where he is going.Liu Song of the Jin Dynasty said: "Where the supervisor wants to be big but slightly small, why?"If the husband is too subtle, the loss of absurd will, this is a human feeling, and it is not allowed in the place where it is not violated. If the law is corrected, there will be no one in the government and the opposition. This is the so-called order and chaos.

This is quoting Jiang Taigong's words, talking about chaos in terms of the opposite of the three principles of punishment, investigation, and reward. Ming punishment refers to punishment, if the management is too strict, it will be punished at every turn.Everyone is afraid of severe punishment, but don't think that fear can scare people. Lao Tzu mentioned this principle: "The people are not afraid of death, so why should they be afraid of death." People are not afraid of death at a certain point, so it is too much. If people are afraid, it is easy to make mistakes and accidents.

Being discerning, one sees everything clearly and investigates clearly.This makes people feel disturbed and interfered. In order to avoid interference, they escape and move away. They are uneasy, and it is easy to cause social chaos. Therefore, clear observation also has the opposite effect. Therefore, Chinese politics used to be honest. , to be more forgiving. Clear rewards, rewards at every turn, isn't that good?Excessive rewards are not good either. People’s desires will not be satisfied, and they will become more and more dissatisfied. Once dissatisfied, resentment will arise, and eventually they will become enemies.

Therefore, those who really understand the truth, have no likes and dislikes in the leadership and management of cadres, live a peaceful life, and reach the realm of the word "safety", that is the real peace. In other words, the antithesis tells us that any method has both positive and negative ends, like a balance: as long as one end is higher, the other end is lower, and if it cannot be balanced, problems will arise. Finally, the words of Liu Song, a famous minister of the Jin Dynasty, are quoted to make these five negative conclusions.Liu Song said: Why do those responsible for supervision in the government only pay attention to the big places and not pay attention to some small places, because everyone makes small mistakes, accidental shortcomings, or forgets things, this is human nature , it is unavoidable, this cannot be regarded as a violation of the law, and such things should not be listed in the scope of inviolability, and he should be corrected and punished. Otherwise, there will be no standard in government agencies and society. people.Such harsh requirements cannot be regarded as clear politics, because the requirements are too excessive, but it has caused chaos.In a unit, it is okay for the leader to be honest and have no hobbies, but it is not acceptable to demand that everyone in his subordinates be the same as himself. This is "ruling chaos".

Yanzi said: A minister who favors his ruler is called disloyal; a son who favors his father is called unfilial; a wife who favors her husband is called jealous. ——Anti-loyalty and filial piety. "Lu's Spring and Autumn Annals" says: The sum of yin and yang does not belong to the same category, the nectar and rain when it rains, does not selfish one thing, the master of all people, not one person.Shen Zi said: If a woman dominates her husband, all the women will be in chaos; if a minister dominates the monarch, all the ministers will be deceived.Therefore, it is not difficult for a jealous wife to destroy a family, and it is not difficult for a rebellious minister to destroy a country. It is because the wise ruler makes his ministers work side by side, and there is no way to dominate the ruler.

Loyal ministers and filial sons, this is the most remarkable personality standard, but it should not be overdone, because it is a problem to be overdone.So Yan Ying, the famous prime minister of the Qi State, once said that a good cadre must be loyal to his supervisor, but if he is too loyal, he will become a dictator.That is to say, everything has to go through this one cadre, and it is easy to form the dictatorship of this cadre. It is also unfilial.During polygamy in ancient times, there were several wives, and one of them was the sole owner of the house and could not accommodate others. This was jealousy.Therefore, loyalty, filial piety, etc., too much is not good, and it has the opposite effect.Therefore, "Lushi Chunqiu" written by Lu Buwei (Lu Buwei, the father of Qin Shihuang, was originally in business, and later he exchanged the country of others to his son, which is the biggest business. He wrote a book " Lu Shi Chunqiu was actually not written by himself, it was compiled by his think tanks who collected knowledge from miscellaneous scholars in Chinese culture. After the book is completed and published, who can change a word in it to make it more Okay, I will reward you with a thousand gold. It has been published for several months, and no one has changed a word. This is of course because Lu Buwei's status is too high, and everyone dare not change it. In fact, this book has content. I advocate Everyone should read it. It is also the culmination of Chinese miscellaneous studies. Miscellaneous schools are not necessarily bad, pros and cons, good and bad, all-inclusive, called miscellaneous studies) The book says that everything in the universe depends on yin and yang, and it grows Korea Ginseng can nourish people, but also poisonous weeds can harm people, and it is not biased to grow only one type.When it rains, it rains where water is needed, and it rains where water is not needed. This is very fair, and this is the selflessness of heaven and earth.Man should follow the example of heaven and earth.Therefore, a leader, the lord of the people, cannot be selfish for one person. Shen Zi (Korean during the Warring States Period, whose name is not harmful, learned from Huang Lao and took the name of punishment, wrote two books, titled Shenzi, is a legalist The ancestor) also said that if a woman monopolizes her husband, in the era of multi-commissioning, other wives must have troublesome behaviors.The family is like this, and the country is also like this. When a courtier becomes "monarch", all other ministers and ministries are covered, so the wife who favors it is easy to ruin the family, and the minister who is the monarch is easy to ruin the country.Therefore, a wise leader should not only prefer one person to his subordinates, listen to one person's opinion, nor appoint one person exclusively, but all come together in everything, like the poles of an ancient wheel, moving together, so there will be no problems. The phenomenon of Zhuanjun.

Han Zi said: Confucianists use literature to violate the law, and envoys use military force to violate the ban. ——Anti-civil and military.Zeng Gong said: Those who rely on martial arts will perish, and those who rely on literature will perish. This is also the case with King Fuchayan.Wu Zi said: In the past, the rulers of the Sang family practiced morality and abolished martial arts in order to destroy their country;Therefore, it is not against respect to face the enemy and not advance.Mourning for zombies is nothing like benevolence. The "Book of Bells" says: If there are many martial arts in the text, you can assist the master;With both civil and military skills, one can serve in the military; with both civil and military skills, one cannot be conquered.

Here is a quote from Han Feizi. We know that Han Feizi is a legalist. From the standpoint of legalism, he believes that Confucianism, Taoism, and other schools have no contribution to the social group. A society ruled by law is necessary. That's why he has these two famous sayings, "Confucians use literature to confuse the law, and quickly use military force to violate the ban." Too much, can speak well, and is good at debating, so he disrupted the law with literary knowledge.People who talk about chivalry often use their fists to flatten injustices, so people who value martial arts specifically destroy laws and regulations. Because of this, legalists seem to think that both civil and military aspects are wrong, and they are not law-abiding. It is also an anti-literary and anti-military statement.

Here are a few quotes.Cao Cao said: A country that relies exclusively on force will end up with its own ruin.Looking at modern history, during World War II, Germany and Japan were "destroyed by the warrior".Those who specialize in literature will eventually perish and pay no attention to military defense. For example, King Fucha of Wu and King Yan of Lu State only advocated culture and did not pay attention to national defense. In the end, they were defeated.Wu Qi’s Art of War says that in ancient times, the emperors of the Chengsang family (that is, the Qiongsang family) governed the country and focused on morality and abandoned martial arts. Therefore, civil and military affairs cannot be neglected. A wise leader, seeing this truth, must take the eight words "cultivating literature and virtue internally and governing military training externally" as the highest principle of politics.Military defense is indispensable. Culture is the political center of the country. We must pay attention to national defense externally and be ready to fight at any time. If the enemy dare not attack, we should do it ourselves. Nor does it harm benevolence.

"Qian Jing" (that is, "Su Shu", also known as "Yu Qian Jing") says that it has both civil and military skills.This is not only the case for countries, but also for individuals. In the history of China and foreign countries, the real generals are both civil and military. Those who only have martial arts but do not understand literature are just generals, not generals.Those who are both civil and military, that is, neither civil nor military are enough, cannot be conquered, and cannot be a general. Zilu was thanked for saving his life.Confucius said: The state of Lu must be good at saving people from troubles.Zigong redeemed people without receiving money from the government. (The law of the State of Lu states that those who redeem people from other countries receive money from the government.) Confucius said: The State of Lu will no longer redeem people.Zilu persuaded him to be virtuous, while Zigong gave way but stopped being kind.From this point of view, health exists but cannot be done publicly. ——Fan Kang also.Kuang Heng said, "Confucius said: Can a country be ruled by comity?"why?The imperial court is the ruler of the world. The ministers and officials respect each other and practice courtesy, so that people will not fight; .These four are the reason why King Ming was not strict and formed them.who?If there is a change of color in the court, then there will be struggles at the bottom; if there are self-professional people, there will be people who will not let go; There are people who steal, this is the root.

This is related to integrity or corruption. It is difficult to distinguish between integrity and corruption. Here is a historical story of Chinese culture: Zilu, a student of Confucius, once saved the life of a person who fell into the water. The person who fell into the water was an only son. , His family was very grateful and thanked him for a cow.Zilu accepted the cow very happily, and probably killed a chunk of beef for the teacher to eat (laughs).Mian Confucius rewarded Zilu for this matter, saying that Zilu did the right thing, and this is a good way to promote it. In the future, people in the state of Lu will be willing to save people, and if they save people, they will have beef to eat. This is very good!Zigong is richer than Zilu. Of course, Zigong’s personality is also different. According to the laws of Lu Kingdom and the slavery system at that time, the slave owner should accept the ransom if the person is redeemed, but Zigong did not accept the ransom. Wrong.In these two incidents, Zilu accepted other people’s red envelopes. Confucius said that he received them rightly, and advocating a good atmosphere is to encourage virtue, and Zigong’s doing so should not be wrong. .But in this way, others will not dare to redeem people casually, so sometimes it is difficult to do good deeds.From this point of view, people should be honest and honest, don’t take anything, and don’t want anything. This is right. Of course, corruption should not be advocated. Otherwise, it will have the opposite effect of being cheap and too clean. Kuang Heng of the Han Dynasty (Kuang Heng Shangshu is a famous story in history, Emperor Wu of the Han Dynasty was a very wise emperor, and Kuang Heng, a young scholar, made several reports at that time, pointing out that Emperor Wu of the Han Dynasty was wrong in this way and that in that way. If you want to change, then you need to change, Emperor Wu of the Han Dynasty attaches great importance to it.) He said: Confucius said that it is rare to govern a country with courtesy.Confucius said this because the central government is the center of the world and has a great influence on the atmosphere below. If the important cadres in the central government are very polite and gracious to each other, it will affect the atmosphere below. If people at the top are benevolent and generous, those below will not commit violent crimes; those at the top advocate righteousness and have a high degree of integrity, and the social atmosphere below will improve accordingly; Gentle and gentle, there is love for each other underneath.These four points mean that a wise leader does not need to use majesty to issue orders, but uses his own behavior to improve the political atmosphere, and the following will naturally be influenced.What reason?Because if the ministers in the central government have different opinions, they will blush when they speak, which will affect the lower levels and develop into fights.If the people above like to act arbitrarily, the people below will not be humble at all.If there is an ethos of conquering victory and striving for success at the top, the people below will have the mentality of hurting others.This means that the style of the superior is the foundation of the political atmosphere. A higher level of reasoning Shenzi said: Loyalty is not enough to save the chaotic era, but it is enough to emphasize wrongs. How do you know it?It is said: A father has good sons and Shun let go of Gusou, and Jie has loyal ministers and they are all over the world, but filial sons are not born into a family of loving fathers (there is filial piety and kindness among the six relatives), and loyal ministers are not born under the sage king (the country is in chaos and there are loyal ministers).Therefore, the lord of the Ming Dynasty made his ministers not to be too loyal, but not to be too official. ——Anti-will.There was a gap between Jingfang and Shi Xian, and Jingfang was deposed as the prefect of Wei County. He wrote a letter in fear: Yao Ping, a disciple of the minister, said to the minister: Fang can be called a small ambition, but not a great loyalty.In the old Qin Dynasty, when Zhao Gao used things, there were those who were upright and who died without stabbing him.Now the minister came to Ningna, but your Majesty did not make the minister Zhengxian die, which was laughed at by Yao Ping. From this point of view, the so-called loyalty of Fu Zhengxian is to promote the disaster of Qin. What is the benefit of loyalty? Shen Dao was a Taoist figure in the Warring States Period. Here is a passage from him on loyalty. Too much loyalty and filial piety is a problem.He said: In any era, one or two special loyal ministers are not expected.It is certainly right to flaunt loyal ministers, but I once said that it would be discouraging to say less about loyal ministers like Wen Tianxiang.Wen Tianxiang is not wrong and should be advertised, but everyone should be Wen Tianxiang, right?Wen Tianxiang's era was fruitless!Why don't we advocate the ministers of the founding of the Han Dynasty, Tang Dynasty, Song Dynasty, and Ming Dynasty?We just admire loyal ministers, but what is the background of the era of loyal ministers?The background is very tragic.So Shenzi said: Loyal ministers cannot save troubled times, what is the reason for this?For example, the three generations of Yao, Shun, and Yu were great saints, and Shun's parents were very bad. It cannot be assumed that this pair of old man and old woman would never have a good son. They gave birth to a son of a sage - Shun.Yao was a sage, but his son was very bad.Jie is the worst emperor in the Xia Dynasty. He has many loyal ministers under him, but his faults in history are so great, so a filial son does not have a loving father's family. When the family is good, the father is kind and the son is filial. Where is Xiaoxing coming?Lao Tzu said, "There is filial piety when the six relatives are not in harmony." Only when there are changes in the family can the children's filial piety be shown. We don't want problems in the family.Looking at the country again, Yue Fei is a great loyal minister, but we don't want the result of being as loyal as Yue Fei.If Yue Fei was born in a good era, surrounded by good leaders and good colleagues, he would be just a virtuous minister. Lao Tzu said that "there are loyal ministers in a country". We only hope to have such a loyal minister as Yue Fei. I don't want the country to be confused. There are good cadres in a unit, and it is only because there are bad cadres in comparison.Therefore, a wise leader understands this truth. He leads his subordinates and requires his subordinates to be loyal, but they must be loyal within the scope of their duties and not beyond the scope of their duties.Speaking of this, I have to cite historical examples to prove it: Everyone knows that Yue Fei is a loyal minister, and Yue Fei’s injustice is worth it. In fact, Qin Hui is not without injustice. It was done by order.Because Song Gaozong was already dissatisfied with Yue Fei, the mistake Yue Fei made was loyalty to his post. First, his slogan, "Go straight to Huanglong and welcome back the second sage." Just imagine what Gaozong thought of this slogan?It's okay to go straight to Huanglong, but if you want to bring back the second sage, will the emperor Gaozong still do it?It's fine for Yue Fei to go straight to Huanglong. Whether to welcome the Second Sage or not is a family matter of the Zhao family, so there is no need to mention it.The second mistake was that Yue Fei was the commander-in-chief in the front, insisting on interfering in the emperor's family affairs, and advised Gaozong to quickly appoint the prince.Yue Fei's suggestions were really loyal and well-intentioned, but they exceeded his authority and Gaozong couldn't bear it.Therefore, loyalty should not exceed the duty, and suggestions should not exceed the scope of power, and do not interfere with other things.This is the opposite of being too loyal. Next, we will cite historical stories to cite this truth.Our study of history is not the direction of the history department in the university.Here are three paragraphs.The first is the man Jingfang of the Han Dynasty.The second is to quote the story of Zhao Gao.The third is what Jingfang pretended to ask the students.Jing Fang was also a great man in the Han Dynasty.No expert in the study of later generations can surpass him.He was a master of Yi-learning Xiangshu, and he was broad-minded, but he was murdered to death in the end.The teacher of Jingfang School is Jiao Gan (Yan Shou), who is a master of Hanyi and also has the ability to know beforehand. When Jingfang studied with him, Jiao Gan concluded that the student Jingfang likes to talk about prophets, and he will have trouble in the future. Damn, the so-called "prophet is ominous".Some people don't want to ask for a prophet. Fortune-telling, fortune-telling, and divination are all prophets, and those who can see are not very good. Shi Xian was also a well-known minister in the Han Dynasty. He and Jingfang were in the central government. They had different political views and had rifts with each other.Later, the Jingfang collapsed and was sent out to the outside—Wei Jun became an official and left the central government, while Shi Xian was still in the central government.This time Jingfang was afraid (From this sentence, we can know that Jingfang people have not learned well. If they have learned well, they will be so sad about fame, wealth, and life adversity. So what is the use of learning? This cultivation is If it is not enough, it means that he still has no real knowledge), so he wrote to the emperor and said, my student Yao Ping told me that I was only a little loyal to you, not a big one.He said, what's the point?In the past, when Qin Shihuang was in charge, Zhao Gao used his affairs. There was a man named Zhengxian who opposed Zhao Gao and was killed by Zhao Gao. It can be said that it was promoted by Zhengxian.How profound this statement is. In other words, during the reign of Emperor Qin II, Zhao Gao wanted to create his own political power, but he was first spotted by Zheng Zheng, who wanted to expose Zhao Gao's conspiracy when his political power had not yet formed. , but Zhao Gao killed Zhengxian, which instead prompted Zhao Gao to establish political authority and form a political faction.Therefore, the Qin Rebellion was actually caused by Zhengxian, and now I, Jingfang, came out to be a magistrate under your order. I hope you will not listen to the nonsense of people on the left and right, and kill me as if I were Zhengxian. , my students will laugh at me. (Jingfang’s words are so useless. When I read these places in history, I can’t help but sigh, why do people think that being an official is so important?!) The conclusion of this paragraph says that the story quoted by Jingfang It seems that Zhao Gao's conspiracy was first exposed, which was his loyalty to Qin Shihuang, but the result of this loyalty was that he was killed, which contributed to Zhao Gao's establishment of political party members and power.So what's the benefit of foolish loyalty? The opposite result is even worse.Anti-scripture is to tell us to do anything.We must pay attention to the negative results, whether it is good as a person or in doing things, especially in politics, we need to pay attention to the negative disadvantages in advance. Zhuangzi said: If you will guard the robbers who search for the suitcases and find the pockets (monthly to go), you must keep the tents closed and the mouths solid.The so-called wisdom of this generation is also common.However, when the giant robber arrives, he will open the suitcase in the hands of the craftsman, and rush to carry the bag.I'm afraid that Teng Teng's mouth will not be solid, but are there any so-called wise men who are not robbers? ——Anti-wisdom, Sun Tzu said: The strength of a small enemy is the capture of a great enemy. It is difficult to determine whether the above passage is written by Zhuangzi or Guiguzi, but it has already been seen in the outer chapters.Most people avoid this chapter, but everyone knows it.In history, there is no one who knows tactics. The villains know it, and the decent people know it too. Divided into "inner chapters", "outer chapters" and "miscellaneous chapters". The "inner chapter" is about preaching and cultivating the Tao.Taoism in China is very wonderful, and military science and strategy all come from Taoism.Although the inner chapter is about sermons, it also talks about external use. The so-called "inner sage and outer king" in Chinese culture means external use. In fact, this term is not from Confucianism, but from the concept of Confucianism.I think the great Confucianists in China talk about Confucianism and Mencius on the surface, but in reality they are all Taoist ideas.He wears a coat of Confucius and Mencius, but he never admits it.Ordinary people are not willing to teach it, just like they are unwilling to teach the "Long and Short Classics". If people who learn it have wrong concepts, they may learn very badly.It is to teach people to walk the right way, but it reveals the opposite side to let people know, such as Li Zongwu's "Thick Black Studies", the purpose is to teach people not to be thick-skinned, not to have a black conscience, but they don't know after reading the "Thick Black Studies" People who have learned to be thick black and become thick black people, that would be very bad.So is this book. The words quoted here are the words of Guiguzi, according to other editions of the "Long and Short Classics".We must first have a basic idea of ​​this "Long and Short Scriptures", understanding that it does not focus on textual research, but on the theoretical content of the quoted sentences.Maybe he did see something, maybe it was Guiguzi's words, but we don't want to do more research here.Secondly, among the "Inner Chapters", "Outer Chapters" and "Miscellaneous Chapters", only the "Inner Chapters" can be trusted to be Zhuangzi's own works, while the "Outer Chapters" are not necessarily his works, and the "Miscellaneous Chapters" are even more unreliable. .But what most people really need is "miscellaneous articles".Most successful people in ancient times were familiar with it.Many of the "outer chapters" and "miscellaneous chapters" were not written by Zhuangzi.It may have been written by others, but whether it was written by Guiguzi is another question. Only in the "Long and Short Classics" is it pointed out that it was written by Guiguzi. This passage is a very famous passage in Chinese culture.Now there are many translations, and his content is: A robber, thief, or pickpocket breaks someone's suitcase, pries open someone's cabinet, or steals something from someone's pocket.Therefore, ordinary people, in order to prevent these people from stealing, have property, store it properly, put it in safes, wardrobes and other places, and tie it up with ropes outside, tie a dead knot, or lock it firmly Yes, this is what everyone wants and will do.However, when encountering a big robber, the entire suitcase and safe are removed. At this time, the robber is afraid that the boxes and cabinets will not be locked firmly. Too troublesome.Then what I said just now is that the average person locks the bundled anti-theft wisdom, not for their own protection but for the robbers. This is the reaction of wisdom and wisdom.In the same way, there is a foreign student who I have taught for five or six years, a French girl who is now teaching at the University of Paris, recently came to visit me from France, and asked if I still teach foreign students, I smiled and told her that it was closed , because I am afraid that one day, we Chinese students must go to the University of Paris to learn Chinese culture.We have worked hard to sort out our own culture here, and once we encounter foreign robbers, even the boxes will be removed by him, that's the reason.In fact, some friends' children have gone abroad to study Chinese history and Chinese literature.This is in terms of culture, and it is the case in many other aspects, such as political power.Zhuangzi's article is like this. He said positive things, but immediately saw the negative things. "The so-called sages are not guarded by the thieves?" The preservation culture of the sages is also saved for the thieves, so the opposite of wisdom and cleverness is also very scary.Therefore, "Sun Tzu's Art of War" also said that in combat, the better the enemy's equipment is, the better it is for us, because once the enemy is defeated and the equipment is taken over, then the enemy will become our equipment, so "little enemy" The firmness of the enemy is also the capture of the enemy." So how do you know that your protection and savings are only for the robbers?There is one thing that history can prove. The so-called saints, are they not in the hands of the great robbers?How do you know it?In the old days of Qi State, neighbors looked at each other, and heard the sound of dogs barking. They were spread by the government and stabbed by the scorpion. The area was more than two thousand miles away, and it was within the four borders. Those in the countryside, are they really lawless saints?However, once Tian Chengzi wiped out the king of Qi and stole his country, would he be the only one who stole his country?And steal it with the law of sage wisdom, so Tian Cheng has the name of a thief, but in the safety of Yao and Shun, the small country dare not blame, the big country is invincible, and the Qi country has been established for twelve generations, it is not the only way to steal the Qi country, And with the method of sage wisdom, to guard the skill of thieves? —Anti-saint and cowardly.Uncle Xi asked Qi Yanzi, "How is Qi Qi?"Yanzi said: "In this season, I don't know that Qi Qi is the Chen family!"The public abandoned him and returned to the Chen family.Qijiu four quantities: beans, districts, cauldrons, and bells.Four liters make beans, four of each, to be placed in the cauldron, and the ten minutes of the cauldron.Chen's three measurements are all on the same scale, and Zhong Nai is too big.Loans are based on the amount of the family and collected by the public.Mountains and trees are like a market, they are added to the mountains, fish, salt and mirages are added to the sea, three of their strengths are added to the sea, the second is for the public, and the food and clothing are the same. Sickness may fade away, love it like a parent, return it like running water, and if you want to get nothing, you will be able to avoid it. Qi is the descendant of Jiang Taigong. At first, Jiang Taigong helped King Wu of Zhou conquer the world and pacify China. Where people want, Zhou Dynasty's reward to Jiang Taigong is nothing more than that.At this time, Jiang Taigong was nearly a hundred years old, so he had no choice but to go to the country, but he didn't want to go on the way. He met the owner of the mansion, who might be a Taoist hermit, and he was very old. Seeing Jiang Taigong's face was decadent and discouraged So he advised Jiang Taigong to take over the job quickly, and to do it well without complaining.Based on this sentence, Jiang Taigong certainly understood in his heart, if you are unlucky, you will be unlucky, and only if you absolutely obey, will you go to the country.What should Jiang Taigong do when he arrives in such a poor place?So it was invented to boil seawater into salt, and to mine, to carry out the modern work of developing resources.In ancient times, salt and iron were the most important materials in the economy. Qi was close to the sea and benefited from fishing and salt. Therefore, in the Spring and Autumn and Warring States Periods, Qi became the richest country. Now it is written here that at the end of the Spring and Autumn Period, Qi State was prosperous and prosperous, fishery and agriculture were developed, and the place was large. All political rules and regulations for the establishment of the country were based on the practice of their ancestral saint-Tai Gongwang, which is not bad at all.Unexpectedly, there was a big bandit——Tian Chengzi. The state of Qi was later destroyed by Tian Chengzi. What was stolen was not only Qi State, but also the good political rules and regulations of Qi State for hundreds of years, stolen and used.Therefore, although Tian Cheng was scolded in history as a robber who stole the country, Tian Chengzi became the king of Qi and the big boss of the Qi country in peace and stability.When he was in power, the world praised him and recognized him equally. After all, he has been handed down for twelve generations.Judging from this example, Tian Chengzi not only stole Qi, but also stole Qi's historical and political experience. The state of Qi is coming to an end. Uncle Xiang asked Yan Zi, the famous prime minister of Qi state, what is the future of Qi state?Yan Zi said that this is already an era of decline.The ancient text here is called Ji Shi, because the ancient text uses Meng, Zhong, and Ji to represent the big, middle, small or order, and the youngest or last is also called Shu; Shu Shi in the ancient text means the end of the world.Jishi is the era of decline.Here Yan Zi is saying that Qi State has reached the age of decline and has gone downhill. He has to say that Qi State is going to belong to the Chen family.At this time, the Chen family was a doctor in Qi State, a privileged class, and later rebelled.Yan Yu said that now the government of Qi State does not care about the people, and the hearts of the people are all in favor of the Chen family.In terms of weights and measures, the quantity of the Qi State was originally divided into four levels: beans, districts, kettles, and bells. Four liters are one bean, and the four levels are in turn. When it comes to kettles, ten kettles are one. bell.However, the Chen family actually created their own measurement system. From beans to kettles, they do not need to be divided into four, but they are all added to each other, making it every five. Therefore, the quantity of clocks is conceptually greater.He lent out with the family system and received it with the public system. He said that he used the method of lending out with big fights and taking back with small fights to win the hearts of the people.There is no additional tax on mountain wood and seafood fish salt from the place of origin to the market, for the benefit of the people.However, under the rule of Marquis Qi, ordinary people contributed three points of their power, two points went to the public, and only one point was reserved for private use.As a result, there are so many things in the public house that they are rotten, but the three elders who are in charge of public affairs are so poor that they can’t even eat. The whole country makes the poor get poorer and the rich get richer.In addition, the penalty in Qi State is too excessive, and there are many punishments for amputation of feet. There are too many people who have broken feet, resulting in "shoes that are cheap and expensive".For ordinary people's pain, the Chen family can comfort and help them, so everyone likes the Chen family. All people's hearts have been cheated by the Chen family, and the disaster of the Qi country may be inevitable. Here we see the importance of economic relations, social relations, and political relations.Although the Qi State has a talented and moral prime minister like Yan Zi, there is nothing to do when the hearts of the people turn to the Chen family. As mentioned in the chapter "Zhuangzi? The pickpocket was picked off, and the Chen family's pickpocketing method was based on economic methods to win the hearts of the people. Zhi's disciples asked Yu Zhi, "Is there a way for robbers?"Zhi said: "Why is there no proper way?"The possession in Fu Anyi's room is holy.Be the first to be brave.After leaving, righteousness also.Whether you know it or not, Zhi Ye.Evenly divided, benevolent.The fifth is that those who are not prepared and can become great robbers are unprecedented in the world. Robber Zhi is a synonym for robbers, bandits, and bad guys. This term is often seen in ancient books. It is not a proper noun specifically referring to a certain person, but generally refers to first-class bad guys like bandits and bandits.We usually say "thieves have their own way".The origin of this sentence is stated in this paragraph. The robber asked his leader, is there a way to be a robber?The bandit leader said, of course there is a way to be a bandit.Is there any way in the affairs of the world?To be a robber, one must have the knowledge of being a robber, and the knowledge is also great. First of all, it is delusional—to estimate how much property there is in a certain place, and to estimate it accurately. This is the most brilliant—sage.When robbing or stealing, others are behind and you go in first. This is a lot of courage——Yuya.After the robbery and theft are successful, others will retreat first, and you will be the last to go, and you will be responsible for any danger. This is the skill you must possess to be a bandit leader—righteousness.Judging whether a certain place can be robbed, and when to rob it is more certain, this is great wisdom-wisdom.After grabbing it, it is as written above: the big pieces share the gold, the big pieces eat the meat, and the distribution is even -- benevolence.So to be a robber, one must also have the standards of benevolence, righteousness, propriety, wisdom and trustworthiness, how can it be so simple!Like the dark side of gangs on the mainland in the past, that's it.From another point of view, that kind of style is much more open-minded than the general society, what you say is what you say, a word that is enough for a friend is enough.Therefore, one must possess benevolence, righteousness, propriety, wisdom and trustworthiness in order to be a bandit leader. There may be those who meet these conditions but are unable to become a bandit leader, but there is no one who does not meet these five conditions and can become a bandit leader. There is absolutely no such reason. Here is a quote. If you read the whole article, it is very lively and wonderful. One of the passages is about Confucius. He was the leader of the bandits, so Confucius asked Liu Xiahui why he didn't influence this younger brother.Liu Xiahui said to Confucius, don't mention it, old man, I can't do anything to him, and you can't do anything to him either.Confucius didn't believe it, so he went to Liu Xiahui, the brother of the robber. Unexpectedly, the brother of the robber first put on a prestige and scolded Confucius. , I don't want to kill you, so let's go!Confucius left without saying a word, because what the bandit leader said was correct, so the passage quoted here was also said to Confucius by Liu Xiahui's younger brother, but it is actually a fable by Zhuangzi satirizing the world.The purpose of Li Zongwu's writing is also the same, so it can also be said that Zhuang Yu is the patriarch of Houheixue.On the contrary, even if you are a bandit leader, you must have the cultivation of benevolence, righteousness, propriety, wisdom and trust, so if you want to create a career, be a leader, or even a leader in the business world, you should do the same.If a person is very selfish, all benefits belong to himself, and all losses belong to others, he will not succeed. At the end of the Later Han Dynasty, Dong Zhuo entered the court and usurped the throne, but he quoted celebrities.Fan Ye commented: "Dong Zhuo took embarrassment as his love, and he suffered from disintegration, so he had to borrow Yi Lun to destroy his clothes."If the husband uses the liver to remove the nature of the early toe, the group of people will not be able to hate it quickly, but if he is still a gentry, hesitant to loot, there is still a way of stealing. Here is another historical story to illustrate: At the end of the Later Han Dynasty and the beginning of the Three Kingdoms, Dong Zhuo was a bandit and warlord in the frontier of Xiliang at that time. He had no discipline, but he knew all about contingencies and tricks. , you know to respect people first.Well-known scholars in the society at that time, such as Cai Yong, were people he respected, so Fan Ye, who wrote "Book of the Later Han Dynasty", concluded for Dong Zhuo that Dong Zhuo's savage nature of jackals was also peeled off when the regime of the Han Dynasty collapsed.崩塌的时代，给了他机会，得以蹈藉彝伦，破坏纲常制度，毁坏分裂了中央政府的政权，像董卓这种残酷得能够吃人，刳人肝剖人趾的人，就是杀尽了天下的人，也还不够称心。但是就连这样坏的人，对于名气大的文人学者，却还懂得故意表演谦虚的一套。就在民国初年，如东北早期的军阀卢俊异，从关外到了北洋政府的时候，把带来的大批人参、皮货，从门房、副房一直到上面的大员，每人一份礼，会议的时候，什么都不懂，轮到他讲话的时候，他只一拱手说：“我叫卢俊异，初次到北京，样样不知道，全靠诸老兄！”可是这个马贩出身的军阀，就这样成功了。董卓的“折意缙绅”也就是这个手段，因此他对于汉朝的政权还想慢慢来迟疑凌夺，一点一滴，渐渐抓过手来，把它吞掉。所以不要看董卓是这样粗鲁、好杀人的家伙，他还懂得盗窃之道，怎样去偷别人东西的方法。 例如蔡邕是当时的名士，学问非常好，董卓特别把他捧起来，因此后来董卓失败了，被群众杀死，因人胖脂肪多，被人在肚脐点灯的时候，谁都不敢去收尸。蔡邕是个文人，还是去哭吊，他认为董卓尽管坏，而对自己很好，还是朋友，仍然去吊丧，结果蔡邕也因此被杀了，他的女儿文姬流落到匈奴去，后来才由曹操接她回来。 由是观之，善人不得圣人之道不立，盗跖不得圣人之道不行，天下之善人少，而不善人多，则圣人之利天下也少，而害天下也多矣——反仁义也。 由董卓这种人，对于名土学者，都知道笼络运用看来，可知“道”——仁义礼智信这个原则，好人想要成功，需要以它做为依据，坏事想要成功，也不可以违反这个原则。可是天下到底好人少，坏人多，就拿社会学、人类学的观点来看，也是事实，人性坏的多，所以耶稣、释迦牟尼、老子、孔子，才要拼命劝人做好，可也有很多人利用宗教靠宗教吃饭的，就是天下善人少，不善人多的道理。知识学问，本来是想教人走上好的路，可是坏的人多了，如一些大土匪，何尝没有知识学问？坏人知识多了，为害天下的本事也就更大了。作者的这几句结论，说得很中肯、很深刻，也很悲痛。文化学问，真是一把刀，刀的本身不一定是坏东西，刀不一定是杀人的，还可以救人，医生动手术用的又何尝不是刀，而且还非用不可，刀的本身不是问题，问题在于执刀的人，刀是如此，文化、道德、学问也是如此，这是说仁义的反面。 议曰：昔仲由为邵宰，季氏以五月起长沟，当止匕之时，子路以其私秩粟为浆饭，以饷沟者，孔子闻之，使子贡往覆其饭，击毁其器。子路曰：夫子嫉由之为仁义乎？孔子曰：夫礼！天下爱天下，诸侯爱境内，大夫爱官职，士爱其家，过其所爱，是曰侵官。 再继续讨论这个问题，举出历史事实，说明怎样做法才是正确的： 有一次子路去做邵这个地方的首长，当时鲁国的政权掌握在季家的手里，限五个月以内，开通一条运河。古代人口少，经济没落，季家这个措施，对老百姓来说，太过苛扰了。而子路的行政区内正管到这件事，为了要鼓励大家做工，公家的经费又不够，就自己掏腰包，把自己的薪水贴上，乃至从家里弄粮食来，供给大家吃。孔子听到了这个消息，马上派子贡去，把子路做好给工人吃的饭倒掉，把铁锅打毁。子路的脾气，碰到这情形，火可真大了，跑回来跟老师吵架，对孔子说，你天天教我们做好人好事，教我们行仁义，现在我这样做，你又嫉妒了，又反对我了，还教子贡来捣乱。孔子就说，子路！你不要糊涂，中国的文化、古礼，当了皇帝的人，因为天下都是自己的，便忘忆了自己而爱天下，当了诸侯，就爱自己国家以内的人民，当了大夫就只管自己职务以内的事，普通一般人，爱自己的家人，超过了范围，虽然是行仁义，也是侵害了别人的权力，所以你做错了。 从历史上看，一个精明皇帝下面的大臣是很难做的，假如一个大臣，做得很好，做到上下一致爱戴他，拥护他，皇帝只要问他一句话：“意欲何为？”这大臣就受不了。就如包拯这样的忠臣，宋仁宗这样高明的皇帝，有一次包拯建议他册立太子，宋仁宗很不高兴地反问一句：“你看我哪一个儿子最好？”意思是你姓包的希望我早死，可以把我儿子中和你有交情的一个捧上来，你包某人可以官做大一点揽权不成？包拯懂了他问这句话中的这些含义，所以立刻跪下来脱了帽子对皇帝说，我做臣子的已经六十几岁了，也没有儿子，这个册立太子的建议，不是为了我自己，完全是为了朝廷。宋仁宗这才笑了。当年孔子就是这个道理，看见子路做出超过范围的事情来，为子路着急，赶紧教子贡去把他煮好的饭都倒掉。 另一个历史故事： 汉武时，河间献王来朝，造次必于仁义。武帝色然难之，谓曰：汤以七十里，文王以百里，王其勉之。王知其意，归即纵酒。 汉武帝的时候，封在河间的献王，自然也是刘邦的子孙，来朝见汉武帝，穿的衣服很规矩，每一个进退动作，都很得体，很有礼貌，处处都合乎行仁由义的规矩，就自然而然地表现出庄重威严的样子来。汉武帝见了他以后，态度脸色都变得很难看，心里有所疑虑妒忌的味道，于是对河间献王说，汤武当年起来革命，不过是七十里大的地方开始的，文王开始时候的辖区也不过一百里方圆，而你现在管的地方，比他们的幅员还更广大，你好好地干吧。汉武帝这几句话，太严重了，意思是说，你努力吧，像你这样做法，有一天造起反来，一定可以推翻我了，至少将来我死了，也可以打垮我的儿子，由你来当这个皇帝了。我们从这类历史上看来，人类也很可怜，父兄叔侄之间，往往为了权力利害的相争而相杀。以哲学的观点去看人性，人实在是毫无价值的，骨肉之间感情非常好的，往往出在贫穷的家庭。一到有富贵权力的冲突，兄弟、姊妹、父子之间都发生问题，古今中外都是如此。这在一个哲学家看来，人实在太可怕了，真是六亲不认，比禽兽还不如，没有道理，这就叫做人，人这种动物又有什么意思？由此可见汉武帝的“王其勉之”这句话心理的反映。 河间献王听了汉武帝这句话，懂得他话里的意思，回去以后，就故意吊儿郎当，一天到晚喝酒，听歌跳舞，表示没有野心，以行动告诉汉武帝，你可以放心了。 由是言之，夫仁义兼济，必有分乃可。故尸子曰：君臣父子，上下长幼，贵贱亲疏，皆得其分曰理。爱得分曰仁，施得分曰义，虑得分曰智，动得分曰适，言得分回信，皆得分而后为成人。由是言之，跖徒之仁义非其分矣。 由子路和河间献王这种历史故事来说，要实施仁义爱人，普遍的帮忙别人，爱部下爱团体，也还要知道自己的本分，超出了本分不行。孔子把子路的饭倒了，就是子路的行为超出了本分。孔子这样做，也是对子路无比的慈爱，是爱护学生如自己的儿子一样，因为子路这样一做，他会大得人心，但必然会引起的嫉妒，就非把于路害了不可，这就是教子路不要超过了本分，作人做事就如此之难。所以尸子（尸佼）里就提到，作人的道理，要守本分，就是我们的老话，现在大多数年轻人是不会深人去体会的。什么是本分？做领袖的，做父亲的，做干部的，做儿子的，上下长幼、贵贱亲疏之间，都要守本分，恰到好处。譬如贫穷了，穿衣服就穿得朴素，就是穷人的样子，不可摆阔；有钱的人也不必装穷，所以仁爱要得分，施舍要得分，仗义疏财也要得分，智慧的行为也要得分，讲话也要得分，信也要得分，总而言之，作人做事，要晓得自己的本分，要晓得适可而止，这才算成熟了，否则就是幼稚。由这个道理看起来，虽然上面所说的强盗也讲仁义道德，所谓“盗亦有道”，可是在作人的基础原则上，他是错误的。 这是中国文化，为西方所没有的，到今天为止，不论欧洲或美国，还没有这个文化，专讲作人做事要守本分的“哲学”，能够达到如此深刻的，这些地方就是中国文化的可贵之处。 由是言之，夫仁义礼乐，名法刑赏，忠孝贤智之道，文武明察之端，无隐于人，而常存于代，非自昭于尧汤之时，非故逃于桀纣之朝，用得其道则天下理，用失其道而天下乱。 这里作全篇的结论了。他说，由上面反复所说的各点来说，孔孟思想所标榜的仁义礼乐，法家所提倡的名法刑赏，忠孝贤智的行为，文的武的以及侦察谋略等事，每家的思想，每一种法制，都是天地间的真理，永远存在那里，并没有避开人去隐藏起来。尽管时代变了，而真理还是代代都存在的，不能说时代变了，仁义的真理就不存在，就不是真理了。所以并不是说在三代以前，尧舜的时候，仁义道德就自己主动地出来了，也不是说夏桀、商纣的时候，仁义道德就没落了，离开了人类社会。问题还是在领导时代的人物们的运用。我们要注意的，这里只讲用不讲体，每一个学问，每一个思想，每一个政策，每一个办法，运用之妙在于人。如我们桌子上这个茶杯，可以泡茶，固然很好，因喜欢茶而喜欢了茶杯，但同样的杯里也可以盛毒药用来杀人，这茶杯本身没有好坏，在于如何使用这个杯于，是给人喝茶或给人服毒，用得对的就天下太平，用得不对，就天下大乱。懂了这个道理，就知道一切学问，一切思想，在于用得恰当不恰当，同样的思想，同样的学问，用的时间空间不恰当，就变成有害处。 孙卿曰：羿之法非亡也，而羿不世出。禹之法犹存也，而夏不代王。故法不能独立，得其人则存，失其人则亡美。 这里引孙卿的话作最后结论，古代羿的法制、思想、政策并没有错，而这些不错的办法还存在的时候，羿在中年就早死了。禹王治水以后称夏朝，他的文化法制都还存在，但后代也没有了，而制度、办法都还是原来的。问题就在这里，任何法律、思想、体制、政策、主义、法则、本身不能单独存在，靠人去运用，人用得好就存在，用得不好就亡掉。 最后引用的一段寓言论作证。 曰：宋人有善为不龟手之药者，代以氵并氵辟纟光为事。客闻之，请买其方百金，客得之，以说吴王。越人有难，吴王使之将。冬，与越人水战，大败越人，裂地而封。能不龟手一也，或以封，或不免于氵并氵辟纟光，则其所用之异。故知制度者，代非无也，在用之而已。 这是在里很精彩的，很有名的典故，古代的大政治家或大阴谋家都懂这段故事。说：宋国有一家人，有一个祖传秘方，能在冬天里涂在身上，不生冻疮，手上皮肤不会裂开来，所以这家人，凭了这个秘方，世世代代漂布，都不会伤手，因而漂的布又好又快又多。有一个人经过这里，听说这家人有这个秘方，要求以一百金——也许相当于现在一百万美金的价值，购买这个秘方。后来果然以这个大数目，把秘方买来了，然后到南方去游说吴王，吴越地在海边，打仗要练海军作水战，他游说吴王成功，做了吴国的海军司令，替吴国练兵。到了冬天，和越国打仗，吴国的海军涂了他的药，不怕冷，不生冻疮，大败越国，因之立了大功，裂地而封。他就是利用这个百金买来的方子，能够功成名就以至于封王。庄子说，就是这样一个不生冻疮的方于，有的人能够利用它不生冻疮，不裂皮肤这一点而封侯拜将，名留万古。而这一家人却只能用这同一个方子，世世代代替人家漂布。同样一个东西，就看人的聪明智慧，怎样去运用，而得到天壤之别的结果。因此一个人，倒霉了不要怨天尤人，要靠自己的智慧去想办法翻身；所以任何思想，任何制度，不一定可靠，主要在于人的聪明智慧，在于能否善于运用。