Chapter 10 Chapter 2 of King Hui of Liang-1

When Zhuang Bao saw Mencius, he said: "The violence was seen by the king, and the king said that the violence was for pleasure, and there was no way to deal with the violence." He said: "How about pleasure?" Mencius said: "The king's pleasure is so great that the state of Qi has almost all its concubines!" When he saw the king one day, he said: "Wang Chang said that Zhuangzi wants to be happy, is there anything?" The king changed his color, and said: "The widow is not able to enjoy the joy of the former king, but the joy of the world."

Said: "The king's pleasure is very great, and his concubines are almost equal! The joy of today is the joy of ancient times." Said: "Can I hear it?" Said: "Happy alone, happy with others, who is happier?" Said: "It's not as good as being with others." Said: "Let's be happy with the few, and be happy with the many, which one is more happy? Said: "It's not like being with the crowd." I invite you to speak music for the king: "The king's drum is here today. When the people hear the sound of the king's bell and drum, and the sound of the cymbal, they raise their heads and frown (Anyue) and say to each other: "My king is so good at drum music. This extreme also? Father and son do not see each other, brothers and wives are separated!'

Today Yutian is hunting here. The people heard the sound of the workers' carts and horses, and saw the beauty of the feathers.Father and son do not see each other, brothers and wives are separated! 'There is nothing else here, and there is no joy with the people. "Today the king's drums are played here. When the people heard the sound of the king's bells and drums, and the sound of the cymbals, Ju Xin was very happy and said to each other: "My king's concubine is almost disease-free! How can I play drums?" !How can I hunt in the field?'There is no other way to enjoy it with the people.

"Now the king enjoys the joy of the people, and he is just the king." As mentioned earlier, most of this chapter of "Mencius" records the conversation between Mencius and King Xuan of Qi.Starting from King Qixuan's psychological reluctance to kill cattle, he continued to talk about many issues in the implementation of kingly politics later. Before and after Mencius came to Qi State, it was also the most prosperous period of Tian's Qi State.At this time, Su Qin also went to Qi State to lobby for the idea of ​​Hezong.The record here is a summary of the conversations Mencius met with King Xuan of Qi many times during his long stay in Qi.

Another thing mentioned in this paragraph is that once Mencius met his student, that is, the doctor of Qi State, Zhuang Bao, and talked about Qi Xuan Wang Haole, which caused a conversation.Zhuang Bao came to see Mencius one day and said to Mencius: When I met King Xuan of Qi, during the chat, King Xuan of Qi loved him and had fun. How to say it is good, so there is no answer.Old Master Meng, what do you think of the King's preference for music? Looking at this issue from our modern point of view, we would find it very funny, if you are happy, you will be happy!What a big deal.It's like a friend telling you that his child plays the guitar all day long, you must say, okay!

Since there is a genius in this area, we should train him to develop in this area.Therefore, if we only look at the four words "How happy is it" literally, interpreting the meaning according to the text, or taking the meaning out of context, there will often be deviations. What should be noted now is that this sentence is aimed at the host, and the hobbies of the host will have a great impact!If a country's leader has a preference, such as good music or good football, it will often affect politics. The so-called "what is good at the top will be worse at the bottom." Here comes the problem.Because Zhuang Bao knew the seriousness of this problem, he specifically asked Mencius for advice.In fact, from the tone of Zhuang Bao's question, it can be seen that it is not appropriate for Zhuang Bao to think that King Xuan of Qi prefers music.

What is Mencius's attitude towards this question?He is different from Zhuang Bao, he always uses the method of inducement, hoping that the monarchs can practice the kingly way and implement benevolent government. This is the reason why Mencius can be a sage.He is different from ordinary preachers, who distinguish right from wrong, and sharply opposes good and evil; he is also not like the Neo Confucianists of later generations, who think that this thing is not good, so they get rid of it. For example, when Cheng Yichuan (Yi), a great Confucianist in the Song Dynasty, was a lecturer, he finished speaking in one day and had not yet resigned.Song Zhezong stood up and loosened it, and broke a wicker outside the railing. Cheng Yi immediately remonstrated: "Fang Chun happened, don't break it for no reason!"

Therefore, Feng Menglong, a man of the Ming Dynasty, said: "When you meet Master Meng, you can be as good as you are. If you meet Master Cheng, you can't move the wicker. Bitter! Bitter!" Therefore, he was listed as pedantic. Let us see how Mencius responded in this passage.He told Zhuang Bao, what does King Xuan of Qi have to do with happiness? If he is so fond of music that he pushes it to the people, then the state of Qi can almost be brought to peace. Why did King Xuan of Qi expand and fill his hobbies, so that the state of Qi can be ruled?This was explained in another conversation between Mencius and King Xuan of Qi.

A few days later, Mencius met King Xuan of Qi and mentioned the incident he had talked with Zhuang Bao last time.He said to Qixuan King, I heard from Zhuang Bao that you once told him that he likes music. Is that true? Let's see what attitude King Qi Xuan used to answer? "The king has changed color." From this sentence, we can see that the book "Mencius" has a clever writing method, which is also the beauty of ancient prose. The short four words express many meanings and vividly describe the situation on the spot.From these four words, we can imagine how embarrassed King Xuan of Qi was when he heard Mencius told Zhuang Bao that he loved music!

Why did King Xuan of Qi change his face? First, I solemnly said to you that I love music, and here the monarchs and ministers gossip about their private lives like family members, but you use it as a topic to talk about with this old master from a foreign country, it is really inexplicable! On the other hand, I am the lord of a country, and what I am talking about with this foreign guest is the important affairs of the world and the country, which belongs to the rigorous side.Now people ask me about my love of music, just like a modern country leader is asked about his love of pop songs, of course it is a bit embarrassing.

Even so, King Qi Xuan's self-cultivation was quite good, his face changed a bit, but he still calmed down and discussed this issue with Mencius.And the following also humorously admitted that he has the faults of being brave, lustful, and good.He even said frankly that what he likes is modern music and popular songs, not the orthodox music handed down from the ancestors.Because the traditional music of the ancient times was too profound. Here comes the important question. We have seen from the writings of Confucius, Mencius and scholars of all dynasties that Chinese culture in ancient times, especially in the Zhou Dynasty, paid great attention to the rule of ritual and music.And later generations have always admired how good ancient music is.Confucianism's praise of ancient rites and music is by no means blind, nor is it intentionally emphasized. In ancient China, people have longed for the culture of the ancestors.However, it is difficult for us to determine a definite time when the so-called era of the ancestors (previous kings) ended.This is not only counted from the time of the Yellow Emperor, it may have been a very good cultural achievement in ancient times, and when the cultural achievement reached its peak, it entered an ice age.Therefore, the era of the former kings and the people respected by Confucianism is likely to be a very ancient representative.Later generations of Confucianism yearned for the cultural spirit of the ancestors, so they all talked about the rule of ritual and music, and followed the way of the ancestors. From this, we can see that not only Confucius, Mencius and the general Confucianism of later generations paid attention to the rule of ritual and music of the former kings, but King Xuan of Qi also said that "the joy of the former kings must not be enjoyed", which proves that ordinary people at that time also admired the joy of the former kings. , so when he talked about this issue to Mencius, he would be very embarrassed, and then frankly said that he did not understand the music of the ancient kings, so he only liked modern music. Mencius said, there is nothing wrong with loving modern music, as long as you can spread this joyful spirit, it will help the folk customs and political style of Qi.This is the spirit of Mencius, which is why Mencius is called Mencius. At the same time, from here we can see that Mencius's thinking is broad, not as strict and narrow as the later Confucianism advertised. Mencius then told King Xuan of Qi that modern music did not suddenly emerge out of thin air, but evolved slowly from ancient music. This theory of Mencius is certainly a fact and can be established. From another perspective, it can also be seen that Mencius is good at rhetoric.Originally, King Xuan of Qi felt ashamed to prefer modern music instead of ancient music.Now that Mencius has enlightened him in this way, the original layer of negative influence on his mind will naturally be lifted, so he is relaxed.So he asked Mencius, why he is happy, and when he expands, Qi can be governed well?I hope Mencius can understand the truth. So Mencius asked King Xuan of Qi, which of the two enjoyments is more enjoyable, listening to music alone or enjoying music with others? King Xuan of Qi said, of course, enjoying it with others will make you happier. Mencius further asked, is enjoying music with a few people happy?Or enjoy music with most people? King Xuan of Qi said, of course, enjoying music together with everyone makes it happier! At this time, King Xuan of Qi expressed his opinion that "joy alone" is not as good as "joy with everyone", so Mencius grasped this point of view and put forward specific examples to further develop it. He said to King Qixuan, if you were in the deep palace, when you held a concert, the common people heard the sound of bells, drums, pipes, harps and other musical instruments from the palace, and everyone seemed to be sick—— In our modern language, I felt a headache, frowned, and talked to each other, saying that our king has such a good intention to hold a concert, but we are so miserable that our wives and children are separated, and life is better than death. Or when you go hunting in the wild, when the common people hear the sound of your chariots and horses, and see the colorful feathers and flags dancing in the wind, they all frown and discuss with deep hatred, our king They were happily hunting there!But we were displaced in misery and had no place to live. There is no other reason for complaints like this, but because you, the king, did not share the joy with the people. But, on the contrary, when you have a concert in the court, or when you are hunting in the fields, when the people hear the music or the sound of chariots and horses, and see your beautiful banner, they all talk about it happily. , Our monarch must be in good health and in a good mood, that's why he is in such a good mood today to hold a concert or go hunting. Why did the common people have such a good reaction?There is no other special reason for this, just because you can have fun with the people. The original text of this paragraph cites two examples of drum music and field hunting, and for each example, it also cites both positive and negative situations, but it only talks about the principle of having fun with the people.However, in the arrangement of the original text, there are many repetitions, such as "the king's drum is happy here", there are repetitions in the pros and cons of the narrative, and there is an overlapping form with "the jade field is hunting here".Some people may think it is wordy, but this is a method in ancient literature writing. In modern language, it is a kind of writing technique. Its function, on the one hand, enhances the beauty of the arrangement of characters in form, and on the other hand, emphasizes the The tone, which is now called emphasis, can deepen the reader's impression of its meaning.The duplication of rhymes in the Jiaoti prose, Fu, poems, and Ci of later generations, such as Li Qingzhao's Ci, often repeat several words in succession; in couplets and today's vernacular, there are also many repeated sentences, and these evolutions all have the same effect.So this paragraph can also be said to be an article of considerable appreciation value.If you think there are too many repetitions and you are too wordy, then you have to think that you don't know how to appreciate it.You might as well try to read an article aloud, and you will get the taste. After talking about these few examples, Mencius concluded both positive and negative phenomena. It doesn’t matter that you, King Xuan of Qi, like music, hunting, holding sports games or other recreational activities. The realm of benevolent government between the kingly way and the ministerial way. This is what Mencius said about Qi Xuan Wang himself, and he took the opportunity to induce him.Mencius' method is indeed good, most of which are heuristics. Seizing an opportunity, he will educate him, encourage him desperately, follow the kingly thought, and implement the benevolent government of the kingly way. In this record, a question arises that deserves our discussion.That is the rule of ritual and music that Confucianism has always advertised.In terms of etiquette, it includes the arrangement of all cultures.In terms of music, it is only in terms of the important relationship of music to political education. It is said that Confucius deleted poems and books and ordered rites and music, and compiled a total of six books, "Book of Songs", "Book of Rites", "Book of Music" and "Spring and Autumn".However, since Qin Shihuang burned the book, and Xiang Yu Xianyang set fire to it, the "Book of Music" was lost.So only the "Five Classics" have been handed down.Up to now, the only part of music and etiquette related to political philosophy that has been handed down in Chinese culture is the "Book of Music" in the "Book of Rites".But it is not enough to summarize the "Book of Music" compiled by Confucius at that time.Confucius himself had a high attainment in music.From the records, we can see a general idea. "Zi calls Shao, which is as beautiful as it is perfect, and it is also perfect. It is called Wu, which is as beautiful as it is beautiful, but not perfect." He admired Shun's Shao music, but criticized Wu Wang's Wu music as inferior to Shao music. Although Confucius in the Spring and Autumn Period believed that the rituals and music of that time were not as good as those of ancient times, and that the culture was declining, we can see from historical data that the rituals and music of the Spring and Autumn Period were still very impressive.For example, Confucius once learned from Shi Xiang, a master music master, and Shi Kuang, who blinded his eyes because of his keen sense of pitch, hoping to learn music well. Both of them have very high musical attainments. How good is Chinese music?According to the words of Confucius and the materials in ancient books, there are many miraculous stories, such as playing the piano and flute, playing to a beautiful place, can make a hundred birds come to court.Not only all the birds in the sky will come, but all the beasts will dance at their own pace. All kinds of beasts will come when they hear the music, all over the mountains and valleys, far and near, dancing to the music.I really don't know what power this kind of music has, that it can arouse this kind of resonance and produce this kind of response.As for modern music, unless the Burmese are driving snakes, when the flute is blown, all the snakes in the cave will come out. There are many myths such as those mentioned above. Through the spread of these myths, their meaning, in a word, is nothing more than admiring the achievements of ancient Chinese music. Although the "Book of Music" has been lost, it cannot be said that ancient Chinese music has completely disappeared. For example, the ancient qin, se, zither, drum, etc. have all been handed down, and even outstanding musicians in later generations have also produced very good works.But in modern times, we can't find not only the music before Qin and Han Dynasties, but also the music of Tang and Song Dynasties.I heard that some of these are still preserved in South Korea and Japan.Of course, many are out of shape. After Tang Taizong unified the world, in the first year of Zhenguan, in the first month of spring, when he had a banquet for his ministers, he once played a song "The Music of the King of Qin Breaking the Array".When Emperor Taizong of the Tang Dynasty was the King of Qin, during the battle against Liu Wuzhou, he made a Fujian Grand Movement in his spare time. He cooperated with one hundred and twenty-eight dancing musicians, put on silver armor, held halberds as weapons, and followed the sound of the music. Dance, and later this music was renamed "Shen Gong Breaking Array Music".In the seventh year of Zhenguan, it was renamed "Seven Virtues Dance". This is obviously a spectacular group music, but it is also lost now.Recently, I heard that South Korea has preserved a part, while Japan has preserved a complete set of music and dance. Talking about ancient Chinese musical instruments reminds us of a very interesting question, such as bells, drums, qin, se, zither, and flute. Except for bells, these ancient musical instruments are more focused on the sound of silk and bamboo, followed by earth. , leather, or wood and other materials, metal musical instruments are rarely used.Modern metal musical instruments mostly come from the West, which is the difference between the basic spirit of Eastern and Western cultures on musical instruments (it is even possible that "gongs" were all brought from the Western Regions).In ancient China, when fighting, drums were used as a call to convey the command of advance, retreat, attack and defense. Later, the sound of gold was used to withdraw troops, and the sound of gongs was used to assist in conveying orders in battle.And huqin, pipa, etc., these are all foreign instruments. Therefore, the later the history of our musical instruments, the louder the sounds, the more people can enjoy them together, and most of these musical instruments come from Hudi. Now let's look back at Qi Xuan Wang Haole's question.According to modern concepts, if the leader of a country loves music, what's wrong with that?More than 20 years ago, shortly after the Baguio Conference, a group of journalists of ours visited the Philippines, and the president of the Philippines at that time held a ball to welcome him.When the first piece of music started, the president's wife, as the hostess, invited the head of the press corps to dance together.In the traditional culture of our country, even in modern times, when the heads of state of friendly countries visit and entertain with state banquets, they also play national music as a diplomatic etiquette. As far back as the Warring States Period, there was also a story about the use of music in diplomacy. It was King Huiwen of Zhao and King Zhaoxiang of Qin who met in Mianchi, the border between the two countries.After the meeting, a feast was held. While drinking happily at the banquet, King Qin suddenly said to King Zhao, "I heard that you are very accomplished in music. Now I have a Baoser. May I ask you to play a tune?" Appreciate it for all of us?In an international feast, it is impolite to ask the monarch of a country to play the piano at the banquet!King Zhao blushed when he heard this, but at that time Qin State was much more powerful than Zhao State, and he didn't dare to refuse, so he obediently played a tune.What was even more irritating was that King Qin immediately asked his historian to record it. On a certain day in a certain month and year, King Qin and King Zhao met in Mianchi, and King Zhao was bewitched to record this event in the history of Qin.Wouldn't it be embarrassing forever.At this time, Lin Xiangru, the prime minister of the state of Zhao, brought a tile basin to the king of Qin and said, "the king of Zhao also heard that you, the king of Qin, are very knowledgeable in the music of the state of Qin. Now, please play your musical instruments of the state of Qin for mutual entertainment. .Qin Wang was so angry that his face changed and he was speechless.Lin Xiangru took the earthen basin containing the wine, knelt down in front of King Qin and said, "Do you, King Qin, rely on your national strength?"Now that I am less than five steps away from you, I can use the blood on my head to splash on your King Qin.At this moment, the guards of the king of Qin wanted to pull Shang Xiangru away, but he opened his eyes and cursed at these people, even his hair and beard stood on end.King Qin's guards saw him furious and desperate, they were all scared and had no reason to advance or retreat.Although King Qin was not happy at this time, he was also a little scrupulous, so he forced himself to knock on the pot a few times.So Lin Xiangru got up, also called Zhao Guo's historian, and recorded the fact that Zhao Wang ordered Qin Wang to hit the fou. Now that Zhuang Bao heard Qi Xuan Wang Haole, he would think it was very serious, because if a leader of a country has a preference, it will have a great impact on the social atmosphere. There are also many happy emperors in later generations.Tang Taizong mentioned just now, he also likes music, martial arts, and calligraphy.He advocated Chinese calligraphy the most.Later, several great calligraphers, such as Yan Zhenqing and Liu Gongquan, all came out in the Tang Dynasty.In fact, Tang Taizong himself wrote very well, and his "Secretary" Yu Shinan and "Secretary" Chu Suiliang were all the best calligraphers.When Tang Taizong was about to die, he asked his son to put the "Lanting Collection Preface" written by Wang Xizhi, which he had snatched from others, into the coffin for burial, which shows how much he loved it.At the same time, he also loves poetry. As a result, not only his own poems are good, but also the poetry of the Tang Dynasty reached its peak.Tang Taizong had many interests and desires, but he knew how to properly deal with his desires and normalize them in the position of a leader, so he could become the wise master of future generations .Otherwise, like the other emperors who love music, because they are not good at handling their hobbies, they end up playing with their political life as well as their own life. Among the emperors of the Tang Dynasty, the one who advocated music best was Tang Minghuang. The patriarch enshrined in the theater troupes of later generations was the emperor of the Tang Dynasty. In the late Tang Dynasty, Xi Zong was young and ignorant, so he had to have fun, and the government orders were controlled by the traitors and ministers around him.He likes to play football and thinks he has the best skills.One day when he came back from playing golf, he told his luckiest player, Ishi Yebo, that if he could take the exam while playing, I would definitely be the champion.Shi Yezhu said, that's right, you can be the number one player in the game.However, if Yao and Shun come to be in charge of the official department, you will definitely be dismissed during the performance appraisal.When Xi Zong heard this, he laughed out loud. In the Tang Dynasty and the Five Dynasties, there were few emperors who were not good at music and drama, such as the empresses of the Southern Tang Dynasty, etc., but they all played around like this and ruined politics.The country is also finished, and the entire Five Dynasties have also been messed up.This is also a very interesting question in the context of history.If we don't do in-depth research and don't understand these historical facts, we will think that King Xuan of Qi is fond of music, playing musical instruments, and listening to songs has nothing to do with it?This is wrong. As far as music itself is concerned, based on our own life experience over the past few decades, rites and music do occupy an important position in the entire culture, and it is a big problem.Music can often represent the spirit of an era, past music represents the past era; modern music represents the present era.In times of deep culture, the music produced is indeed richer and deeper. King Xuan of Qi asked, "The garden of King Wen is seventy miles away. Are there any?" Mencius said to him: "There are legends about it." Said: "If it is so big?" Said: "The people still think it is small." Said: "The garden of the widow is forty miles away, and the people still think it is big. Why?" Said: "King Wen's garden is seventy miles away. Where are the cuddlers going, where are the pheasants and rabbits? It's the same as the people. The people think it's small, so it's not appropriate? The ministers start from the border, ask the country's great ban, and then dare Enter. I heard that there is a garden for forty miles within the suburbs, and killing the elk is a crime like murder. It is forty miles away, and it is a trap in the middle of the country. The people think it is too big, isn't it appropriate? Here, of course, is another matter.One day, King Xuan of Qi asked Mencius, it is said that King Wen had a large royal garden where birds and beasts could be raised, and the square garden was seventy miles long. Is this true? This was already an archaeological question at the time.Of course, King Xuan of Qi didn't see it with his own eyes, so we don't know if there was such a thing, and we can't know how big it is now, because ancient weights and measures are different from modern weights and measures.At that time, Mencius answered very cleverly. He said that such a thing was recorded in ancient books. King Xuan of Qi then asked, is it so vast?Probably Mencius thought that the opportunity had come, so he quickly seized the opportunity and said that the common people at that time thought that the royal garden of King Wen was too big! King Xuan of Qi said, my forest garden is only forty miles in radius, which is much smaller than that of King Wen, but my common people still think it is too big. What is the reason for this? Well, Mencius discussed the matter as it stands and played it out.He said, although King Wen's forest garden is 70 miles in area, it is much larger than yours, but the common people can go there to cut grass, chop firewood, and also hunt pheasants and rabbits in it. He opened this forest garden and shared it with the common people.People think it is too small, isn't it very reasonable? But I came to your country, and before I entered your country, I first inquired about the ban of your country.At that time, I heard that you have a forest garden with a radius of forty miles in the suburbs of a hundred miles outside the capital.If someone kills a deer within a radius of forty miles, it is the same as committing a homicide, and he will be killed.Then your Wangjialin Garden with a radius of forty miles, isn't it like a big tempting trap for the common people? The common people think that a radius of forty miles is too large, isn't it reasonable? The content of this conversation is the same as the meaning of the conversation between him and King Hui of Liang when they stood on the marsh and talked about the joy of the altar, so there is no need to repeat the explanation. But in this paragraph, there is a famous saying that we should pay attention to, that is, "ask the country's great ban", which is what later generations said "entering the country is forbidden, and entering the country does as the Romans do." This is a very important measure, especially in modern transportation. The development of tools and supersonic transportation reduce the time spent on the journey, which is equivalent to shortening the distance in space, so the contact between people is becoming more and more frequent.Therefore, in the modern so-called "interpersonal relationship", it is very important to ask the prohibition and follow the custom.Before we enter a country, we must first understand the laws and regulations of the country; Do something against it.This is true for foreign countries, it is true for foreigners, and it is best for ordinary groups.If you bring a bag of pork floss into a mosque, you are committing a huge taboo.You should also pay attention to individuals. For example, if someone has a mental problem and cannot see red, and you wear a red dress to see him, the result must be very bad.By extension, for certain industries, we must also pay attention to its taboos.For example, if you take an old-style boat and put your chopsticks on the bowl after eating on board, it is a big taboo.When we pay attention to our own behavior, one is to be polite and respectful to others, and the other is to reduce our own troubles and troubles, and even reduce the factors of failure.It is a pity that many young people ignore Mencius's words, thinking that it is an outdated thought thousands of years ago. Another thing that makes people feel emotional is that from the time of Mencius to the Qing Dynasty for more than two thousand years, the emperors of all dynasties in China respected Confucianism, Confucius and Mencius.But they only ask others to follow the teachings of Confucius and Mencius, try their best to practice the way, and conduct themselves in the world.But they themselves have forgotten the way of being a king.In this regard, they are all the same as King Liang Hui and King Xuan of Qi, and even things that are more excessive than enjoying the garden to themselves can be done accordingly.It is true that "education is self-education, and the emperor is the emperor". It was not until Mr. Sun Yat-sen led the revolution, overthrew the Qing Dynasty, abolished the imperial autocracy, and established the free and democratic Republic of China. King Xuan of Qi asked, "Is there a way to make relations with neighboring countries?" Mencius said to him: "Yes. Only the benevolent is able to make the big things small. That is why Tang is about Ge, and King Wen is about Kunyi. Only the wise are able to make small things big, so the great king is doing the big things, and Goujian is doing Wu. Those who are big things are small, happy with the sky." Those who make small things big are also those who fear the sky. Those who are optimistic about the sky protect the world. Those who fear the sky protect their country. The poem goes: "Fear the power of the sky and protect it at the time."' The king said: "It's a big word! I have a disease, but I am brave." Confrontation said: "The king asks you to be brave. The husband stroked his sword and looked at him quickly and said: "That evil dare to be me!" His journey is to curb the tyranny of Ju, to be honest with Zhou, and to deal with the world.' This is the bravery of King Wen. When King Wen was angry, he calmed down the people of the world. The book says: 'Heaven descends to the people, to be the king and the teacher, but it is said : He helps God, favors him, there is no crime in the four directions, but I am here, how dare the world have the ambition to go beyond?' King Wu is ashamed of a single scale in the world, and this is also the courage of King Wu.And King Wu was also angry and appeased the people of the world.Now the king is angry and calms the people of the world, and the people are afraid that the king will not be brave. " This opening paragraph is also a big question. What Mencius raised are exactly the two principles of diplomatic thinking in traditional Chinese culture.At least in the past, China's diplomatic thinking did not include these two principles. King Xuan of Qi asked Mencius what good ways and strategies he had for diplomatic relations with neighboring countries.Mencius said: It can be roughly divided into two principles.One is "to make the big things small", which is the demeanor of the benevolent.Although his country is large and powerful, he is still willing to cooperate with the policies of smaller countries with smaller territories and weaker national power than him.Like in history, during the Xia Dynasty, Tang Yihao was the capital, the land was large and the country was strong.Another prince of the Xia Dynasty, Ge Guo with the surname Ying, was inferior to Tang in terms of territory, people, and financial resources.Ge's old city is located in the northeast of Kuiqiu County, Henan Province, and is geographically adjacent to Tang.Although Tang Bo at that time had the privilege of specializing in crusades, Ge was also called Ge Bo in the rank of princes in the Xia Dynasty, and his political status was not inferior to Yang. Therefore, Yang still respected Ge, obeyed him, and absolutely Don't bully the weak Ge country because of your own power. A more recent historical fact is that at the end of the Shang Dynasty, Kunyi in the west, that is, Quan Rong, a country that used dog skins as battle clothes and rode broken cars, bordered on King Wen in Xiqi.However, the state of Zhou ruled by King Wen at that time was very developed in terms of culture and economy, with a vast land and people, and a high reputation.However, in order to practice benevolent government, King Wen would never meet each other with soldiers. In order to practice benevolent government, he would not bear to use force. Although the dog soldiers often committed brutal and reckless violations, King Wen still tolerated it, and did not want to lose their lives, so as not to suffer the common people. Mencius then cited the second principle of diplomacy: "It is wise to use small things to make big things".He also cited two historical examples at that time, one is the example of Zhou Taiwang.At the end of the Shang Dynasty, the feudal lords of Ji and Zhou were ruled by King Tai. At this time, the state of Zhou was actively trying to rule, and since the time of the Five Emperors in the north, the 獯鬻 who often made troubles on the border—that is, a branch of the later Xiongnu, This group of nomads is very strong and often makes border troubles. In order to devote himself to internal affairs and seek progress in stability, Zhou Taiwang did not fight with the Xiongnu, but took a retreat attitude, so as not to expand the war and affect the construction of internal affairs. The second example is the historical facts of Wu and Yue.After King Goujian of Yue was defeated, he had no choice but to bow his head to the state of Wu and obey the orders of King Fuchai of Wu.After he returned to China, he tried his best and said, "Ten years of reunion, ten years of lessons." Then he finally returned to the country with shame.These are all sensible diplomatic principles.When one's own strength is not enough, he submits to the strong in order to survive. After citing benevolence and wisdom as the starting point of the two major diplomatic principles, he further elaborated on King Qixuan.The principle of diplomacy is "optimistic" if the big things are small, and the "fear of heaven" is the diplomatic principle if the small things are big. The "happy heaven" and "heaven-fearing" heaven mentioned here are of course not the heaven masters in the minds of foolish men and women.Not foolish superstitions such as "Le Tian" to please the Lord, or "Wei Tian" who are afraid of thunder from the sky.The "heaven" here, in the philosophy of "harmony between man and nature", includes personnel and affairs.A detailed explanation would be a very, very long article.Due to time and space limitations, let me try to give a simple explanation.In modern terms, it is a theorem that cannot be violated by humans; in our Chinese vocabulary, it is the law of heaven. So to cooperate with a small country with the dignity of a big country is to conform to the optimism of "everything is born of heaven and earth", and not to bully the weak; Otherwise, the theorem between heaven and earth will not allow you to succeed as you wish.Finally, Mencius further said that those who are optimistic about heaven and follow the fraternal spirit of heaven and earth, and do not use force to suppress a weak country, will surely return to the world and retain the world. If you have a rebellious heart, then it is possible to keep your own country.He also cited to support his theory, he said, "Book of Songs Zhou Song I will" The article records "the feeling of fear of the sky, so I protect it." The meaning of the word "power" refers to the general trend of the times. Mencius quoted this sentence for the foreign policy of wise men.It means that we must be in awe and prudence, respond to the general trend of nature in the world, and seize the opportunity of time to maintain our own survival. When Mencius was talking about this, King Xuan of Qi stopped him from talking, interrupted in the middle, and said, Mr. Meng, the theories you talked about are too great and profound.Leaving aside such lofty and profound philosophies for the time being, as far as the current practical issues are concerned—in other words, he doesn’t like to listen to Mencius’s big principles, what is the theory of fearing the sky and being cautious? Might is right.So I said bluntly, I have a problem, I like martial arts and bravery. When Qi Xuan Wang interrupted, the topic changed direction, but Mencius was really clever, and immediately followed this direction, and continued to implement his teachings of kingly and benevolent government.He said: You, King Xuan of Qi, are so brave, it doesn't matter, as long as you don't like Xiaoyong.Don't just like wrestling, judo, guns, stick dancing and other personal things.A man held the handle of his sword, pulled out a part of the sword, and said to the man with his eyes wide open, "Do you dare to compete with me?"This kind is just ordinary personal bravery, at best it is a sparring between one person and one person.If you are good at attacking, you may be able to knock others down;I believe that you, King Xuan of Qi, will not be limited to such a small brave. I hope you can expand the scope of your bravery, like King Wen described in "The Book of Songs · Daya · Huangyi Pian".When King Wen received the report that Mi State had attacked Ruan State for no reason, he was furious. He immediately mobilized his army and sent troops to block Mi State's attack, forcing Mi State to retreat and dare not invade others easily.At the same time, it consolidated the national defense of the state of Zhou, increased the well-being of the people of the state of Zhou to live and work in peace and contentment, and explained the expectations of the people of the world.This is "Wen Wang Zhiyong".Therefore, King Wen's anger brought peace to the people of the world.Of course, it is not known whether King Wen was really angry.像文王这样的人会不会发什么怒，也很难说。 在大家的想象中，孟子说话，总是有根据的，他说了文王的大勇后，接着又引《书经·泰誓》所说，“作之君，作之师”的话，对齐宣王说，《书经》上这几句话告诉了我们一个政治哲学的大原则，这原则要把握住。 在我国古代，君道与师道是平等的，要同时注意的。除此之外，后世要加一个“作之亲”。身为一个领导人，不但要作为部下的老师，教导他们；同时还要像父母待子女一样，关怀他们，保护他们。今天的公务人员，也应该具备这种精神的修养。虽然以公仆的观念做事，但同时要具有“作之君，作之师，作之亲”的情操。 处理行政事务时，要兼带教导之责，与关怀之情。 《书经》上接着说：“其助上帝，宠之。四方有罪无罪，惟我在，天下局敢有越厥志？”在天时、地利、人和等各方面有所欠缺时，政治领导者要设法弥补这种缺陷。同时一方面管领四方的百姓，不管他是善良的或邪恶的，都要负起教化、领导的责任。只要我这个领导人在，有谁敢放肆作乱？这一种气魄，确实是宏大。因此，一旦有人横行天下的时候，武王就责无旁贷地加以平服，使天下没有横行的人，没有横逆的事。这就是武王的大勇。所有他一怒之下，便吊民伐罪，把残暴的纣王灭掉，而安定了天下的人民。 孟子最后说，你齐宣王的好勇有什么关系，只要你所好的不是匹夫小勇，而是如文王、武王的大勇，能够有大英雄气魄，在一怒之下，而使天下安定下来。那么有哪一个老百姓不喜欢大王的好勇？大家只怕你齐宣王不这样好勇呢！从齐宣王不忍心杀一头牛开始，一直到这一段，孟子对齐宣王所谈的任何事，都是采取诱导的教育方法。齐宣王说自己有好勇的毛病，孟子就说好勇不是毛病，只要能够扩大这个好勇的境界，齐国就有办法。好像是假如齐宣王说好吃零食，他也会说没有关系，只要把点心做得很多很多，人人都能吃到就行。假如齐宣王说好踢球，大概孟子也会说没关系，只要全国的人都有踢球的闲暇和兴致，都把脚力练好，就是好的。这就是孟子的教化，可见他并不是一个迂腐的人。 美中不足的，是他并不能像纵横家们一样，只用两三句话，就投其所好，打动对方的心。孟夫子的王道仁政毕竟还是难于被接受。 齐宣王这里讲到好勇，前面讲到好乐，后面还讲好货、好色。在他同一时代的各国诸侯中，谁也没有这样坦白的，即使后世那样多的帝王中，也很少有他这样坦率的。所以我觉得他是比较可爱的一个人，而在他二十年的当政期间，能把齐国治理得繁荣、安定，实在有他的道理，并不是一件偶然的事情。 他在这里所说的好勇、好乐、好色、好货，其实也不只是帝王的心理如此，每一个人都有这种心理。谁不好勇、好乐、好色、好货？只是在程度上略有不同而已。 当然他在这里所说的好勇，也不是孟子所说的那种大勇。他所好的，还是一般人所好的小勇。谈到好勇，我们想起两个好勇的人，他们也是一国的君主。 其中之一是赵国的武灵王，他是一个好勇任事的国君，最后失败了，当然这是由于没有扩大好勇的胸襟所致。赵国的北边，是和胡人的边界连接的，那时候的边疆民族，都是游牧民族，为了生活方便，同时受生活环境的影响，都是好勇斗狠。 所以在服装上，都是短衣窄袖，甚至露出一条手臂来。而我们中国古代的服装，受礼乐之熏陶，向来是宽袍阔袖，走起路来“翼如也”，两只大袖子像翅膀张开似的，雍容有致，的确是很好看的。当时武灵王为了要使赵国强盛，下命令改变服装，废弃中国原来的服饰，改用胡人的装扮，希望借此能达到富国强兵的目的。当时赵国的王室和大臣们纷纷反对。武灵王和这些人的辩论很有趣，也有他的道理。我们姑且不论他这一做法对或不对，看看他的这些辩论，也可想见他当时的思想观念。 有一天，赵国的辅相肥义和武灵王闲聊，问赵武灵王有没有想过世局的变化，军事的部署，以及先王们如简王、襄王他们当年的勋业，以及和胡人们的利害相处等等问题。 武灵王说，后辈的君王，不忘前辈君王的功勋德业，这是作君王的本份。而为人臣子的，则应该研究这些资料，记取历史的教训和榜样，辅助君王，尽量发挥他们的长处。所以贤明的君王，在平时教化人民，有所作为时，就要宣扬先王的功业。 作人臣的，在不得其位时，要涵养孝悌、谦让的德性；在显达时，就要为老百姓们谋福，同时辅助君王的功业。这就是君道的不同了。 现在我想向胡、翟这两个邻邦拓展领土，以承继襄王未完成的功业，但是也许我这一生都不可能实现。因为敌人弱小的话，我们才能借机拓展领土，才能够用力少而功业多，不必耗尽民力，而得到如先王般的荣耀。但是目前的情势是强邻压境，胡人、翟人都那么强悍，这就难办了。 现在我也有我的构想，然而凡是有卓越功勋的人，在当初往往会留下不同习俗、违情悖理的恶名；有独到见解的人，在当初又往往得不到人家的信任，往往受到顾忌和反对。譬如我打算要全国的百姓，改穿胡人的服装，学习胡人骑马射箭的本领；想来一定会受到物议和反对的。 而这个肥义却是赞成他的。他说，对一件事犹豫不决，就难以成功；对一个行动迟疑不定，就难有结果，现在你不妨决定这革新的计划，不要顾虑别人的议论。 俗语说：“论至德者，不和于俗；成大功者，不谋于众。”凡是讲最高德行的人，往往不能跟着世俗走；要成大业的人，也不必和众人商议。从前舜到有苗这个地方，曾经随俗而舞。而禹甚至曾经敞开衣服到裸体国去访问。他们都不是为了纵欲或享乐，而是为了德业上的远大理想，而随俗变通。所谓“愚者暗于成事，智者见于未萌。”一个笨人在事成之后，都还不明究里；而聪明人在事情还没发生时，就已洞烛机先。您就照您的意思去做罢。 肥义说，所谓“疑行无名，疑事无功。”所谓“论至德者不和于俗，成大功者不谋于众。”是引用商鞅游说秦孝公变法的话。他这一派独裁论，又牵强地把舜、禹办外交的故事引了进去，于是把武灵王说动了。 武灵王对他表示，不是对穿胡服这件事的本身有什么犹豫，只是恐怕天下人笑话。既然肥义你也这么说，那么我就下定决心了。于是自己先做一套胡服，准备上早朝的时候，穿起来和群臣见面。 当时公子成是武灵王的长辈，素有盛望。武灵王恐怕会遭到他的反对，所以先派了一位大臣王孙囗去疏通，请公于成也能响应改换胡装。 疏通不成，于是武灵王亲自到公子成家里解释说，服装不过是要穿用方便，礼仪也是为了处事方便。古圣先贤订下的礼法，都是因地制宜，因事制礼而来的。像南方的越国人，他们一个个披着头发，衣装不整的露个右膀子，浑身刺满了花纹；而吴国人甚至把牙齿染得黑黑的，额上刺些怪里怪气的花纹，头上戴的是鱼皮帽子，衣服则缝得粗里粗气。在我们看来，简直就像野人，但是他们却觉得安逸而自在。 总之，不同的各种装扮，同样都是为了因地制宜，只要对大家方便，并不一定要统一。像儒家，同是一个老师教的弟子，他们发挥的文教就各不相同。他量后说出，变更服装，是为了便利教老百姓习武，以达到开拓领土的目的，以湔雪国耻。于是公子成同意了他的作法。 但是另一个大臣赵文，又提出反对的意见说，自古为政的原则，就是要辅导世俗合于礼法，提高文化水准。礼制中，衣服的式样有它的常轨；而人民守法，不违俗礼，是他们的本分。您现在不顾前人的礼法，要改穿胡人服装，实在是有违传统文化的精神，希望您还是多考虑一下。 而武灵王辩论说，你这些都是墨守成规的世俗之见，不是具有创造性的远见。 就说古代吧，三代的服装各不相同，而他们都完成了称王天下的伟业；五霸的教化也互不相同，但他们也都有相当可观的政绩。有头脑的人创制礼法，一般的常人就遵循他所制订的礼法，循规蹈矩的去做。贤能的人经常会评论世风习俗的好坏，而一般的世人则依照流传的成规去做。礼制和习俗，都是根据时代趋势在变化。这种变化是由在上位的人来领导和提倡的，而一般人就照着规范去做。现在正是他们在位者，就当下国情，订定一套因应环境需要的服制的时候。你放心好了，不必多虑。 又有一个叫赵造的，也力加反对。他的理由是，推行社会教育，不一定要改变人民原来的生活形态；行政措施，也不一定要变更原有的民风习俗。因民而教，据俗而为，往往收效更大。现在改穿这种奇形怪状的胡服，很可能会影响人们原来淳善的心理；教人们像胡人般一天到晚骑马打仗，也很可能会造成好勇斗狠的社会风气。反过来说，依循旧制，总是稳当的，遵照原有的礼法，也不至于出什么岔错。 武灵王则对他辩论说，古代和现在习俗各不相同，到底要以哪个朝代的习俗为标准呢？历代帝王的礼法，也不是一成不变的一直沿袭下来，我们又该遵循哪一个时代的制度呢？像宓戏（伏羲）神农的时代，对犯罪的人是教而不杀。黄帝、尧、舜时代，对犯了死罪的人，虽然杀了他，内心还是哀怜同情的。到了夏、商、周，又因时代背景之不同，而制订不同的法律；因国情的变化，而订立不同的礼制。总之，都是以“方便制宜”为原则。衣服、器具的式样，也都基于同样的原理而有变革，不一定要效法古代一成不变的。一个开国的明主，虽然不承袭古法，仍然可以领导天下。至于夏、商衰败的时候，虽然他们没有变更占制、礼法，却也一样灭亡。 所以反古不一定不对，而遵循礼法也不一定好。至于邹、鲁两国的服装奇特，但民风不正，那是由于他们没有卓越的领导人才。 他最后说：遵循法度的作为，绝不可能有盖世的功勋；效法古代的成规，也不足以适应现实的环境。我的决定大致不错，你就不要反对了吧。 这篇史料有很多高明的道理，可以启发大家的慧思，所以把原文附录于下，供大家参考： 武灵王平昼间居，肥义侍坐曰：“王虑世事之变，权甲兵之用，念简襄之迹，计胡秋之利乎？” 王曰：“嗣立不忘先德，君之道也；错质务明主之长，臣之论也。是以贤君静而有道民便事之教，动有明古先事之功；为人臣者，穷有弟（悌）长（上声）辞让之节，通有补民益主之业，此两者君臣之分（去声）也。今吾欲继襄王之业，启明翟之乡，而牢世不见也。敌弱者，用力少而功多，可以无尽百姓之劳，而享往古之勋。夫有高世之功者，必负遗俗之累，有独知之虑者，必被庶人之恐。今吾将胡服骑射以教百姓，而世必议寡人矣。” 肥义曰：“臣闻之：'疑事无功，疑行无名。”今王即定负遗俗之虑，殆毋顾天下之议矣。夫论至德者不和于俗，成大功者不谋于众。昔舜舞有苗，而离袒入裸国，非以养欲而乐志也，欲以论德而要功也。愚者暗于成事，智者见于未萌。王其遂行之！ " 王曰：“寡人非疑胡服也，吾恐天下笑之；狂夫之乐，知（智）者哀焉，愚者之笑，贤者戚焉。世有顺我者测胡服之功未可知也。虽驱世以笑我，胡地中山，我必有之。” 王道胡服，使王孙蝶（音薛）告公子成曰：“寡人胡服且将以朝，亦欲叔之服之也。家听于亲，国听于君，古今之公行也。子不反亲，臣不道主，先王之通谊也。 今寡人作教易服，而叔不服，吾恐天下议之也。 夫制国有常，而利民为本，从政有经，而令行为上。故明德在于论贱，行政在于信贵。今胡服之意，非以养欲而乐志也。事有所出，功有所止，事成功立，然后德且见也。今寡人恐叔逆从政之经，以辅公叔之议。且寡人闻之，事利国者行无邪，因贵戚者名不累。故寡人愿望募公叔之义，以成胡服之功，使囗谒之叔，请服焉！ " 公子成再拜曰：“臣固闻王之胡服也，不佞寝疾，不能趋走，是以不先进。王今命之，臣固敢竭其愚忠。臣闻之：中国者，聪明睿（音锐）知（智）之所居也，万物财用之所聚也，圣贤之所教也，仁义之所施也，诗书礼乐之所用也，异敏技艺之所试也，远方之所观赴也，蛮夷之所义（仪）行也。今王释此而袭远方之服，变古之教，易古之道，逆人之心，畔（判）学者，离中国。臣愿大王图之！” 使（去声）者报王。王曰：“吾固闻叔之病也。”即之公叔成家自请之，曰： “夫服者，所以便用也。礼者，所以便事也。是以圣人观其乡而顺宜，因其事而制礼，所以利其民厚其国也。被发文身，错臂左衽，瓯越之民也。黑齿雕题，(鱼是)（音题）冠秫（音术）缝，大吴之国也。礼服不同，其便一也，是以乡异而用变，事异而礼易，是故圣人苟可以利其民，不一其用。果可以便其事，不同其礼。儒者一师而礼异，中国同俗而教离，又况山谷之便乎？故去就之变，知（智）者不能一。 远近之服，贤圣不能同。穷乡多异，曲学多辨，不知而不疑，异于己而不非者，公于求善也。今卿之所言者，俗也；吾之所言者，所以制俗也。 今吾国东有河薄洛之水，与齐中山同之，而无舟(木戢)（揖）之用。自常山以至代上党，东有燕东胡之境，西有楼烦秦韩之边，而无骑射之备。故寡人且聚舟楫之用，求水居之民，以守河薄洛之水。变服骑射，以备其参胡楼烦（《史记》无楼烦二字）秦韩之边。 且昔者简王不塞，晋阳以及上党，而襄王兼戎取代，以攘诸胡，此愚知（智）之所明也。先时中山负齐之强，兵侵掠吾地，系累吾民，引水围部，非社稷之神灵，即高阝几不守，先王忿之，其怨未能报也。今骑射之服，近可以备上党之形，远可以报中山之怨；而叔也顺，中国之俗，以逆简襄之意，恶变服之名，而忘国事之耻，非寡人所望于子。 " 公子成再拜稽（上声）首曰：“臣愚不达于王之议（《史记》作义），敢道世俗之闻，今欲继简襄之意，以顺先王之志，臣敢不听今再拜！”乃赐胡服。 赵文进谏曰：“农夫劳而君子养焉，政之经也。愚者陈意，而知（智）者论焉，教之道也。臣无隐忠，君无蔽言，国之禄也。臣虽愚，愿竭其忠！” 王曰：“臣无恶扰，忠无过罪，子其言乎！” 赵文曰：当世辅俗，古之道也；衣服有常，礼之制也；修法无愆，民之职也；三者，先圣之所以教。今君释此而袭远方之服，变古之教，易古之道，故臣愿王之图之！ " 王曰：“于言世俗之间，常民溺于习俗，学者沉于所闻。此两者，所以成官而顺政也，非所以观远而论始也。且夫三代不同服而王，五伯不同教而政。知（智）者作教，而愚者制焉。贤者议俗，不肖者拘焉。夫制于服之民，不足与论心；拘于俗之众，不足与致意。故势与俗化，而礼与变俱，圣人之道也。承教而动，循法无私，民之职也。知学之人，能与闻迁。达于礼之变，能与时化；故为己者不待人，制今者不法古。子其释之！” 赵造谏曰：“陷忠不竭，奸之属也。以私证国，贱之类也。犯奸者身死，贱国者族宗。此两者，先圣之明刑，臣下之大罪也。臣虽愚，愿尽其忠，无循其死！” 王曰：“竭意不讳，忠也；上无蔽言，明也；忠不辟（避）危，明不距人，子其言乎！” 赵造曰：“臣闻之：'圣人不易民而教，知者不变俗而动。'因民而教者，不劳而成功，据俗而动者，虑径而易见也。今王易初不循俗。胡服不顾世，非所以教民而成礼也。且服奇者志淫，俗辟（避）者乱民，是以莅国者不袭奇辟之服，中国不近蛮夷之行，非所以教民而成礼者也。且循法无过，修礼无邪，臣愿王之图之！” 王曰：“古今不同俗，何古之法？帝王不相袭，何礼之循？宓（音伏）戏神农，教而不诛。黄帝尧舜，诛而不怒；及至三王，观时而制法，因事而制礼，法度制令，各顺其宜，衣服器械，各便其用；故礼世不必一其道，便国不必法古。圣人之兴也，不相袭而王，夏殷之衰也，不易礼而灭；然则反古未可非，而循礼未足多也。 且服奇而志淫，是邹鲁无奇行也；俗辟而民易，是吴越无俊民也；是以圣人利身之谓服，便事之谓教，进退之谓节，衣服之谓制，所以齐常民，非所以论贤者也；故圣与俗流，贤与变俱。谚曰：'以书为御者，不尽于马之情；以古制今者，不达于事之变。 '故循法之功，不足以高世，法古之学，不足以制今，子其勿反也。 " 赵武灵王和大家辩论一番后，仍然下令全国上下改穿胡服。大家都系皮腰带，穿皮靴，把衣服袖子改小，露出右边的臂膀，只有左手穿着袖子，披着衣拎。同时把乘车改为骑马，教导人民每天骑马出外打猎。 赵武灵王这一番经营，确实收到了一时的效果。国内的军队强壮起来。于是他自己亲身带了部队出去攻打胡、翟的边界，拓展了好几百里的领土。有了这次辉煌的成果。野心逐渐扩大，接着就打算向西边的秦国进攻。 据传说，武灵王长得非常威武，他身高八尺八寸。古来称男子汉，有“昂藏七尺之驱”的说法，他的身高自然在一般人之上了。而且相貌堂堂，有龙虎之威，满脸的络腮胡须，皮肤黝黑而发光，胸脯有两尺宽，比起现在的拳王、穆哈默德·阿里，或曾经做过拳王的乌干达总统阿明，还要威武。总之，被人形容为气雄万夫，志吞四海。 他亲自带兵，攻占了别人几百里土地，接着又开始打秦国的主意。于是他把王位传给他宠爱的吴姬所生的次子，立为惠王，而自称王父——太上皇。自己干起情报工作来，假冒是赵招，奉赵玉之命出使秦国。暗中却带了一批测量人员，一路上探测秦国的山）；；形势，居然到了秦国的首都，谒见了秦昭襄王，应对得不卑不亢，也很得秦王的敬重。但到了那天半夜，秦王想起这名赵国的来使，仪表如此魁梧轩昂，不像是一个普通臣子的样子。而且传说赵武灵王长得非常雄武，觉得不太对劲。等到天一亮，就派人到大使馆去请这位大使来。而赵武灵王推说有病，拒绝前往。过了三天还是没去，秦王于是派人强迫他来，这时他已经逃走了三天了。 可是，这位有雄才、有谋略的武灵王结果如何呢？因为被废的太子与继承王位的赵惠王争权，互相残杀，而他一个人被困在沙丘的宫里，活活饿死了。真是智足以知人，而不足以知己，才足以取人而不足以自保。至堪浩叹！