Chapter 11 Chapter 2 of King Hui of Liang-2

Another king who is famous for his bravery is King Wu of Qin. He is also very tall and powerful. He thinks he is invincible in the world, so he often likes to compete with those strong men for fun.At that time, there were two descendants of the former generals in the state of Qin, one Wu Huo and one Ren Yi, both of whom were favored by King Qin Wu because of their bravery and strength, and doubled their high officials and rich salary.Later, Qi State also produced a strong man named Meng Zhe.It is said that he is not afraid of mosquitoes and dragons when he travels by water, and he is not afraid of tigers and wolves when he travels by dry road. He dares to go anywhere. If he loses his temper and roars, it will shake the world like thunder.

Once he saw two cows fighting in the field, he stepped forward to break the fight, and separated the two cows with his hands.One of the cows listened to the persuasion and fell down on the ground to stop fighting, while the other cow still wanted to fight.He was so annoyed that he held down the bull's head with his left hand and pulled out the horns with his right hand. The bull was killed on the spot. Later, he heard that King Wu of Qin was recruiting brave men from all over the world, so he left Qi State and went to Qin State.On the way to Qin, when he was about to cross the Yellow River, he tried to get on the boat before everyone else, and was hit on the head with an oar.He roared in anger, and with this roar, the river was shaken into waves, the boat turned over, and all the people in the boat were washed into the Yellow River.Meng Ben jumped into the boat, picked up the pole and pushed it on. With a little force from the soles of his feet, a boat was shot several feet away from the shore.After meeting the King of Qin, like Wu Huo and Ren Bi, he was favored by King Wu of Qin and became a high official.

This brave King Wu of Qin grew up in the western frontier of China since he was a child.He has never seen the prosperity of the Central Plains, so he admires the culture of the Central Plains.He felt that if he could visit (Shangli Xiage) and Luo area once, he would die without regret.However, he was so brave that he did not follow the proper diplomatic channels to make an official visit, but planned to take down South Korea in the middle, in order to realize his wish.Later, it actually defeated South Korea and entered Luoyang.King Nan of Zhou sent people to welcome him outside the city, but he did not go to see him.He took a few warriors and sneaked to the Taimiao of the Zhou Dynasty to visit Baoding.He saw the names and totems of Kyushu engraved on the tripod, pointed to the tripod engraved with the word "Yong" and said, this is the Qin tripod, and I will take it back to Xianyang in the future.I also heard from the person who guarded the tripod that each of the nine tripods weighs a thousand catties, and no one has ever been able to move them.King Wu of Qin asked Ren Bi and Meng Ben if they could lift it. Ren Bi was smarter, and he said that I can only lift a hundred catties, but the tripod is ten times heavier, so I can't lift it.Meng Ben was different, he said let me try, he lifted the tripod half a foot off the ground, but because of too much force, the eyeballs popped out, the eye sockets were cracked, and bleeding continued.King Qin Wu looked at it and said, since you can lift it, why can't I lift it?Ren Bi persuaded him, as the king of a country, not to try it casually.But he didn't listen, instead he said that Ren Bi couldn't lift it by himself, he was afraid that he could lift it.Ren Bi didn't dare to talk anymore.King Qin Wu also raised half a foot. He wanted to take a few more steps to beat Meng Ben, but he turned around and lost all his strength. The tripod fell, breaking his shin, and passed out.That night, he died due to excessive bleeding.This is the result of being so brave.

The three most powerful warriors beside King Qin Wu had different results.When Wu Huo attacked Yiyang City in South Korea, he took the lead and ran in front. He jumped as high as the city wall and grabbed the pheasant at the top of the city with his hands, but he was too strong and the pheasant was killed by him Cracked and cracked, and he fell, on a boulder, with broken ribs and died.As for Meng Ben, after King Zhaoxiang came to the throne, when he reviewed the Juding incident, he was considered to be the cause of the disaster, so he was killed by killing him-died and exterminated.Ren Bi, on the other hand, persuaded King Wu of Qin not to try it easily because he had advised him at that time, so he was appointed as the prefect of Hanzhong.The different fates of these three strong men are worthy of reference for those who are brave in future generations.

Then compare the preference for personal bravery with those who are capable of being brave.The history of these two men is well documented.One is Xiang Yu, who has the courage to pull a mountain and carry a tripod. When fighting alone, he breaks into the enemy's formation and gallops freely, and no one dares to stop him.When Emperor Gaozu of Han fought with him for the last time, he besieged him for a long time with many troops. Although the Chu army had been defeated, no one dared to approach Xiang Yu.In another battle before this, Xiang Yu and Han Gaozu met before the battle.Xiang Yu said, the wars in the world for many years are just you and me fighting back and forth. Today you and I met, and we both ordered that all subordinates are not allowed to fight. You and I will fight alone and fight to the death. Come to decide the outcome, so as not to fight again and hurt many innocent lives.Han Gaozu said, I'm sorry, I will never fight alone with you, I will fight wits but not strength.This is the difference between Han Gaozu and Chu Overlord.

King Wuling of Zhao, King Wu of Qin, Xiang Yu, etc., are all brave people who don't understand the principle of great courage.Among the emperors of all dynasties, it doesn't matter whether they are brave or small, as long as they are brave, they can be seen from their posthumous titles.Like King Wuling of Zhao, King Wu of Qin, Emperor Wu of Han, etc., most of the people who have the word Wu are brave.But these are not the true spirit of "wisdom, benevolence and courage" that Confucius advertised in Chinese culture. What is the correct way to be brave?Let's look at another historical record.

Mozi called Luo Xiaoli and said: "I heard that you are very brave." Said: "Yes. I heard that there are brave men in his hometown, and I will fight and kill them."Mozi said: "There is no one in the world who does not give what he likes and takes away what he hates. Today, when you hear that there are warriors in your hometown, you fight and kill them. This is evil courage, not love for courage." I am afraid that most people are brave in the "Luo Shuli style", or simply called the "Luo style".Now in TV and movie martial arts movies, you can often see this kind of typical bravery, especially some teenagers, when they hear that someone has strong fists, they are not convinced. only reconciled.In order to show that his ability is greater than him, his martial arts is higher than others, and he is complacent, thinking that he is brave and not afraid of death.And Mozi said bitterly about this kind of psychology, there is no one in the world who does not protect and take care of what he likes, and discards or destroys what he dislikes.It's like if you like your own child, you must cultivate him, and if you hate the cannibalism, kill it.Now when you hear that there is a warrior, you kill him. This is evil courage, not good courage.

This is the philosophy of personal bravery taught by Mozi.To be honest, individuals are very brave, and the most brilliant ones are nothing more than "Renqi Shangxia". His deviations are very serious, and he will even retaliate when he sees it.As for the deviation of the emperor's bravery, he will inevitably use military force to kill and invade, which will make people miserable and cause great disasters to society, the country, and mankind.In the end, not only others are harmed, but also one's own society and country are also harmed, and even one's own life is lost.This is the case with Hitler in modern history and the Japanese warlords in World War II.Only when you are angry and "safe" the world, is it brave.

No matter what kind of bravery King Xuan of Qi said he liked, when he talked with Mencius, it was very interesting.He also respected Mencius very much and was very polite. He could still listen to Mencius's opinions and the principles he said, and thought they were good, but he couldn't act and couldn't accept them.When it came to a critical moment, I couldn't take it anymore, so I wanted to slip away and divert the conversation. But he is also very frank, just like Mencius said earlier about optimism and fear of heaven, he said frankly, your high opinion is really great, but it is a pity that I am a rough man, and I have the problem of being brave!

King Xuan of Qi saw Mencius in Snow Palace.The king asked: "Do sages also have this joy?" Mencius replied: "Yes. People who can't do it are not superior to them. Those who can't be better than their superiors are not. Nor is it true. Those who enjoy the joy of the people, the people also enjoy their joy, and those who worry about their worries, the people also worry about their worries. Joy to the world, worry to the world; but there is no king, there is no such thing. In the past, Qi Jinggong asked Yanzi, saying: "I want to observe Zhuanfu, Chaoren dance, follow the sea to the south, and release it to Langye; how can I cultivate it so that I can compare it to the former king's observation?" Yan Zi said to Si: "It's good to ask!"The son of heaven is suitable for the princes to go hunting; those who go hunting, go hunting at the hunting place.The feudal lords said to the emperor to report their duties; those who report their duties also describe their duties.Nothing.Spring saves plowing and makes up for the shortage, autumn saves and saves but does not give help.The Xia proverb says: If my king does not travel, why should I rest?My king does not hesitate, how can I help?A visit to Henan, for the princes.

It's not the same today: the teacher gets food, the hungry don't eat, and the tired don't rest; To forget the reverse from flowing down is called flow;The former kings had no joy of lingering, and a journey of desolation and death.But what you do is what you do. ”Jing Gong said, the great precepts are in the country, and the outing is in the suburbs.So Xingfa began to make up for the deficiency.Call the grand master and say: "For me, it is the joy of talking between the monarch and his ministers." It is also true for cover recruiting and corner recruiting.His poem said: "He You, the beast king!" 'An animal king is a good king. " King Xuan of Qi was once in his snow palace, maybe it was a place to escape the summer heat, maybe it was a palace to keep warm when it snowed, but it should not be an office, or a place like a conference hall to deal with government affairs, but mostly a villa for enjoying pleasure—— When he met Mencius, he asked Mencius about the enjoyment and facilities in front of him: "Do sages also have this kind of pleasure?" This is the same as what King Liang Hui asked on the marsh.It can be seen that those princes in the Warring States Period, regardless of the life and death of the people, were aloof, with a complacent look.We can imagine another picture, as if the old farmers finished their day's work, sat down under the big tree in front of the door after a full day's work, with a chimney in hand, and touched their big belly, full of the feeling of "although the south and the south" King, it’s not easy” taste. Mencius replied, "Yes!"Anyone who has this kind of environment will feel happy, and everyone hopes to have this kind of enjoyment.However, if ordinary people do not get such enjoyment, they will complain about their monarch.It is really wrong for the common people to blame the monarch for not having this happiness.However, it is also wrong for a leader to fail to share the joy with the people.A leader takes the happiness of the people as his own happiness, and the common people will also take the happiness of the leader as his own happiness.If the leader can solve the people's worries as his own, then the common people will also treat the monarch's worries as their own worries and be loyal.Therefore, it is absolutely impossible for a leader to regard the happiness of the world as happiness and the sorrow of the world as sorrow, and say that he cannot be king in the world. We can see that Mencius is promoting the kingly way here again. He is like a salesman, hawking anytime and anywhere: "The kingly way! The kingly way!" This also shows that he is anxious about the world. After talking about this theory, he seemed to have more to say, and he cited another case in an attempt to convince King Xuan of Qi. What he cited was a story about Duke Jing of Qi and Yan Ying, the Prime Minister of the Spring and Autumn Period.Yan Ying is a famous figure in history, "Yanzi Chunqiu" It is his masterpiece. Of course, Qi Jinggong is the descendant of Jiang Taigong, and the Qi Xuan King who is talking to Mencius now is not Jiang Taigong’s descendant. His ancestors were originally the powerful ministers of Qi State, Tian’s family, who later usurped the throne and passed it to Xuan Wang.It is also a very clever speaking skill for Mencius to cite this story.On the surface, Mencius used his own mouth to express the opinions of others (Yanzi), but in fact he borrowed the mouth of others (Yanzi) to express his own opinions. The historical story he cited Is such that: One day Qi Jinggong said to Yanzi, I want to see the two famous mountains of Zhuanfu and Chaorenwu, and then go along the coast to the south until Langya.Look, how can this trip be as spectacular as the former kings and the others?Judging from the two sentences "put in Langye" and "compared to the view of the former king", it is obvious that Qi Jinggong also had the ambition to unify the world at that time, and it was not just ordinary sightseeing and sightseeing.It's just that at that time there was a slogan of "respecting Zhou"—respecting the central government, so it was inconvenient to express my heart directly. Yanzi is worthy of being a famous prime minister. He is very smart. After listening to Jing Gong's question, he first answered him with a set of historical philosophy: "It's good to ask." Your question is very good.Chinese Buddhists often say, "Excellent! Exquisite!" The translations at that time were based on these books.The original text means "good". When Buddhists translated scriptures, they borrowed this term.After many years of Buddhism, it seems that these two words have more meanings and have a strong religious meaning. After Yanzi said "this question is very good", he went on to say that according to the etiquette and law, the emperor of the central government will go to the princes for a week of inspection, which is called "Xunshou", which means inspecting the places guarded by the princes.The princes have to go to the central government to meet the emperor, which is called "reporting work", which means reporting to the emperor the affairs within their duties.If the world is stable and there are no special accidents, in the spring, you should go out to inspect the farming conditions of the people, and if there are any poor conditions, you must try to subsidize them.In autumn, I went out to look at everyone's harvest and taxation status, and tried to make up for it if I could not make ends meet.Therefore, when the politics of the Xia Dynasty were the most enlightened, a popular proverb said that if the king does not come out for a walk, how can we take a breather?How can we get help from a king if he is sick physically or mentally?So in ancient times, everyone hoped that the emperor would come out to play, so that he could get some light and get some benefits.The so-called "one step of the dragon, the grass will be blessed." The dragon takes a step, and when it rains, the grass will be nourished.So at that time, every time the emperor went out to hunt, he not only alerted the princes and ministers, but also set an example for "paying attention to the suffering of the people's livelihood". Yanzi talked about the past and then about the time.He lamented that the present is not as good as it used to be, and it is very different now! The princes left the capital, and as soon as they took action, they brought a large number of army guards.As a result, various logistics supplies, such as food supplies, were shipped out in large quantities.As a result, the ordinary people who were not full to eat had to work harder.Under the strong contrast, resentment inevitably appeared in the eyes of ordinary people.Of course gossip and complaints started.Over time, it creates social resentment.This kind of behavior of the princes violated the principles of nature and humanity, and not only failed to fulfill their duty of protection to the common people, but abused them instead.As long as the four phenomena of "flow, connection, famine, and death" appear, problems will arise for the regime.What these princes are doing today is really worrying! Like Emperor Yang of the Sui Dynasty, when he traveled to Yangzhou, he was extremely extravagant, and he didn't care if the common people had no food to eat.As long as the monarchs move, the people below will be busy, and the common people will be miserable.As a result of anger and grievances, only the "good head" was moved. This reminds us of a little story about the Ming Dynasty.Some small temples in the past were quite pitiful. The young monks living in the temples were like servants of local officials and gentry, and they often had to listen to their errands.Some people became officials and returned home with fine clothes. They notified the monks in the temple in advance to prepare vegetarian food, invited friends, went to the temple with beautiful mountains and rivers to have a party, and recited poems.Once, these adults and gentlemen, after eating a vegetarian meal, took a leisurely half-day tour and greatly appreciated it. They said to the monk that everyone has worked hard for half a life.The old monk said, the adults have been comfortable for a long time, but we have been busy for three days.This is the "laborer Fuxi". Yanzi also explained that a leader's life is degenerate, following his selfish desires, like water flowing downward without stopping, it is called "flow".Going against human feelings, acting perversely, such as going against the water, is called "connection".Often impulsive like wild animals, outbursts of animal nature without restraint, it is called "huang".Indulging in wine and sex, never satisfied, is called "death". These are all mistakes that leaders are prone to make.You Jinggong just asked, how can it be compared to the magnificence of the previous kings.As far as I know, the ancient kings would not have such joy of "flowing" and "connecting", nor would they have such behaviors of "desolation" and "death".See for yourself what to do! Qi Jinggong was very happy after hearing his words, and immediately ordered to reform politics.At the same time, set an example, walk out of the inner courtyard of the deep palace, get close to the people, visit the people's sentiments, actively engage in local construction, and pay attention to social welfare.After Jinggong handled the administrative work properly, he called the grand master who was also in charge of national history, culture, rituals and music, and asked him to record this event in the national history, and for him and Yanzi's good relationship between the monarch and his ministers, Compose the next piece of music. The two movements "Zhengzhao" and "Jiaozhao" come from this.There is a poem in this movement, which means that although our monarch has great desires, it doesn’t matter. This is not wrong, because he expanded his great desires and built our happy society. monarch. Here Mencius aimed at King Xuan of Qi's love of enjoyment, and took the opportunity to inspire him to have fun with the people and the spirit of sharing with the people.This time he used the method of learning from the past to observe the present, and explained it with the dialogue between Qi Jinggong and Yan Zi. Mencius's intentions can be described as good and hard.The Yanzi he talked about was a famous official and virtuous minister during the Spring and Autumn Period and the Warring States Period. He left a lot of good words about good governance. You may wish to read the book "Yanzi Spring and Autumn", and I believe you will benefit a lot. A conversation between King Xuan of Qi and Mencius in the Snow Palace leads to another story about Duke Jing of Qi and Yan Zi, which is almost as interesting as Mencius’s answer to King Qixuan.This story is short and vivid, and has more connotations, unlike Mencius' long speech.The information of this accident is recorded in "Yanzi Chunqiu".One winter, it snowed heavily for three days.King Jinggong of Qi wore a fine white fox robe and sat in the palace enjoying blessings. He said to Yan Zi that it seemed that there was no feeling of cold after three days of heavy snowfall!After hearing this, Yan Zi said, a wise monarch, when he is full, should think that there are still hungry people in society who have nothing to eat.When you are warm, you should think of the people in the world who have no clothes to wear, and will freeze to death.Duke Jing of Qi immediately took off the fox fur on his body when he heard what Yan Zi said. Of course, he was not angry with Yan Zi when he took off the fox fur. I feel a little embarrassed in front of Yanzi.Therefore, Qi Jinggong was still a good monarch at that time, so he was able to make Yanzi loyal and speak out.It's a pity that the King Xuan of Qi whom Mencius met was worse than Duke Jing of Qi.The original description is as follows: In the time of Duke Jing, it rained and snowed for three days.Baiqiu, the fox, sat by the side of the hall, and said to Yanzi: "It rains and snows for three days, why isn't it cold in the world?" Yanzi said: If a husband and a virtuous king are full, they will know that they are hungry, and if they are warm, they will know that they are cold.Gong Nai went to Qiu. The condensed description of just fifty words in ancient books shows the principles of how a leader should deal with himself in terms of political and moral psychological behavior, which is rich in connotation and incisive.If it is written in modern dialect, it will take a lot of words.Therefore, when it comes to the revival of Chinese culture, we should really pay attention to the quality of Chinese culture. This is an urgent matter. King Xuan of Qi asked, "Everyone says that I destroyed the Mingtang and all the buildings? Is it already?" Mencius said to him: "The hall of the husband is the hall of the king. If you want to implement the king's government, don't destroy it." The king said: "Can you hear about the king's government?" Confrontation: "In the past, King Wen ruled differences, ninety-one cultivators; officials, Shilu, ridiculed by Guanshi but not conscripted, Zeliang was not banned, and sinners were not married. Old without wives It is called a widower, an old man without a husband is called a widow, an old man without a son is called an orphan, and a young man without a father is called an orphan. These four are the poor people in the world who have no complaints. When King Wen governed and practiced benevolence, he must first consider the four. Poetry cloud: 'Send it to the rich, mourning the loneliness. '" Wang said: "What a good word! He said: "The king is as good as he is, so why not?" " One day, King Xuan of Qi asked Mencius a question, now someone outside suggests that I should demolish the Mingtang, what is your opinion on this matter, Mr. Meng?What about tearing down this impractical building, as people say?Or should we keep it? The so-called "Mingtang" refers to the "Ming Dynasty Hall of Political Education", a building in the early Zhou Dynasty.That is to say, the temple of the emperor, all the activities of great significance, such as offering sacrifices, meeting princes, serving meritorious service, providing for the elderly, teaching, selecting scholars, etc., should be held here.It is an important spiritual representation of Chinese culture, with lofty significance and cultural value.There is an article in the "Book of Rites", which specifically records the architectural specifications of Mingtang and the content of political and religious activities.In terms of modern concepts, it symbolizes the spiritual fortress of inherent culture. Compared with the Arc de Triomphe in France, the Statue of Liberty in the United States, and even the mermaid in Denmark, it is different, and has special connotations and sacred spirits. The Mingtang mentioned by King Xuan of Qi was built by King Wu of Zhou during the Eastern Expedition. It was not gradually annihilated until the Han Dynasty still existed.Of course, it symbolizes Chinese culture, and at the same time symbolizes the dignity of Zhou Tianzi, the central government at that time.In King Qi Xuan's mind, although he had not heard the slogan of respecting Zhou for a long time, none of the princes had dared to blatantly propose the idea of ​​destroying Zhou.At this time, King Xuan of Qi had governed the country to a considerable scale. Psychologically, it cannot be said that he did not have the ambition to replace Zhou.Demolition of the Mingtang, is it not his own intention!It can be seen that he has a subtle psychology of contempt and resistance to the central Zhou emperor.But in front of Old Master Meng, he was afraid of hitting a wall and dared not speak up, so he used the excuse that there were rumors outside.In other words, it was the public opinion among the people who used it to test Mencius' intentions.Otherwise, if he didn't have this idea, he didn't think it was feasible at all, so he didn't have to ask Mencius to tear it down?Is it better not to take it apart? Mencius replied to King Xuan of Qi's words, but he also avoided the positive, and did not talk about whether he respected Zhou or not.He only said that this is the hall of the king, which symbolizes the thought of kingship. If you want to carry out royal administration, it is best not to destroy the Ming hall.King Xuan of Qi said, what is the king's government you mentioned? In fact, Mencius has said about kingship and benevolence several times, and King Xuan of Qi asked Mencius what Wangzheng is. Ask this question again.Perhaps the benevolent government theory advocated by Mencius was well received by the people at that time, and all parties praised it. King Xuan of Qi had to show respect to Mencius.Perhaps at this time benevolence and righteousness still have value to be used. You can put on the cloak of benevolence and righteousness to carry out actual invasion and mergers, so I have to ask Mencius for advice. This can also be said to be the pity of King Xuan of Qi. Looking at Mencius on the other hand, he was also very embarrassed. He hoped to promote a kingly and benevolent government, but he was repeatedly pushed away by King Xuan of Qi at critical junctures with a Tai Chi push.So he "beat the snake and stick it on the stick" again, and then followed the words of King Xuan of Qi, and continued to promote his kingly ideas.The pain of hard work is really pitiful!Although the two of them respect each other, they don't seem to talk to each other. Here, Mencius was a little excited when he was directly asked about Wang Zheng.We know that Mencius has always flaunted the doctrine of Confucius.As for politics, Confucius admired the ancient times and the political styles of Wen, Wu, and Duke Zhou.So Mencius cited the achievements of King Wen of Zhou and replied that King Wen of Zhou followed the traditional political line when he was born in Qishan.The first point: "Ninety Ones for the Tiller", only one-ninth of the land tax is collected from farmers. This is an ancient land policy, later known as the "well field system".At that time, the land was sparsely populated, there was no private property system, the land was all state-owned, and the countryside was organized according to the concept of squareness.Every pastoral area is divided into "wells" in terms of regulations It is divided into nine parts. When harvesting, the four sides are divided into eight parts, which are owned by eight households of farmers. The middle part is public land, and the harvest belongs to the government. Therefore, only one-ninth of the land tax is collected. Later generations call this "well field system." ".In fact, one-ninth of the land tax is only based on ancient data from later generations.What is the actual situation?Scholars of past dynasties have also tried to verify this system, but it is not detailed enough. At the same time, we must not forget that the population was sparse and the land was vast without much use and development.In fact, during the period of Guan Zhongxiang Qi Huangong and Qin Xiaogong, China's economic system had already evolved into the form of private land. Shang Yang only based on the actual situation and needs at that time. A complete and specific legal system to manage. In history, after the Qin Dynasty, many people yearned for the ancient well field system, and even tried to restore it several times.The most notable one is Wang Mang of the Han Dynasty, who wanted to restore the well field system and abolish the private property system.Of course, Wang Mang was not successful because he had profound political thoughts or outstanding insights, but because he was blindly fond of antiquity and wished to go back to the past.In the Song Dynasty, Wang Anshi also wanted to take this path when he reformed the law, but he also failed because of improper employment. Mencius mentioned the second point "the benevolent people are rich in the world", which means that most of the government officials at that time were inherited from generation to generation. This is different from what we think today.But at the time of Mencius, it cannot be said that he was 100% wrong. Because in that era, such a system has been continued.This is true not only in the education system, but also in politics and ideology. The concept of education for all has not been developed, and scholars are hereditary from the family of scholar-bureaucrats.Based on the current democratic thinking, we will criticize it as feudal thinking, and even denounce it as feudal residual poison.However, if we integrate time, society, economy, politics and other factors to explore the spirit of this system, we can find that its function may be the best way to encourage people to protect and promote traditional culture in the environment of the time. system.In short, when we discuss history, we should try our best to be objective and honest, and discuss things based on "time".It cannot be purely subjective, laughing at what the past has not because of what we have today; nor can we deny what we have today because we have nothing in the past. The third point, Mencius talked about the "customs market", the customs clearance and the mutual market, that is, the current tariffs and taxes in the commercial market.This was "ridiculous but not levy" in the period of King Wen.Just send people to inspect to see if there are any illegal items, and learn about the bargaining status of the goods by the way. There is no need to charge any customs duties, transaction taxes and the like.Because at the time of the Warring States period, the collection was quite cumbersome and harsh, which often made people's lives difficult, so he raised this point. Secondly, when it comes to King Wen of Zhou, "Zeliang is unstoppable".Ze is water, and Liang refers to mountains and forests.Broadly speaking, there is no prohibition on the development of resources in rivers and forests, whether going to the mountains or going to the sea.The people's production in this area is free, but the people also know how to restrain themselves so as not to exhaust the resources.Here is one thing we need to know. Looking back over two thousand years, the social structure at that time can be said to be still in the undeveloped stage.The situation is not quite the same as it is now. In terms of justice, Mencius pointed out that "sinners do not have children".It means that the crime is not as good as the wife, and the individual is responsible for the crime, and he is punished by the law, which has nothing to do with the family.To today's young people, this sentence does not make much sense, because the law that everyone knows now is already the case, and it seems that this sentence is superfluous.However, before the overthrow of the Qing Dynasty, the laws of China for thousands of years were not like the spirit of the rule of law in today's democratic system.During the thousands of years of the imperial system from the Spring and Autumn Period to the Qing Dynasty, there were many situations in which crimes involving wives and children, and even one person's crimes could kill nine clans, depending on the will of the autocratic emperor at that time.The so-called "human master", I am the country, I am the law, he is a symbol of national sovereignty, and what he says is the highest law.Under such circumstances, it is no small matter for Mencius to say this sentence. It can be said that Mencius was quite bold, and he spoke bluntly to King Xuan with his arrogance and righteousness. Next, Mencius cited the success of social welfare undertakings in the kingly politics of the Zhou Dynasty. He said: widowed, widowed, lonely, and lonely are the most impoverished and helpless people in society.At that time, King Wen, in all measures of benevolent government and love for the people, these people must be taken into account first, so that the lonely and helpless people will benefit first.He also quoted the thirteenth chapter of "The Book of Songs·Xiaoya·Jie Nanshan·First Moon Pian", the last two sentences of which are "The rich are mourning this loneliness" to emphasize the pity of the poor. The meaning of the poem is that in society, people who have no worries about food and clothing have no problems, but some people who are so lonely don’t know how to live?To these people we must extend a helping hand of concern and compassion. Mencius said that "Wangzheng" only started at the beginning of the month, and hadn't gotten to the point yet, but King Xuan of Qi seemed to be unable to listen to it anymore, and started practicing Taijiquan again, adding a sentence "Such words!" It means to say , you speak well, speak well.Then push the main topic of "Wang Zheng" out with the push hands of Taijiquan.But Mencius still used the method of beating snakes and sticking sticks to say, since you think this principle is very good, why don't you practice it? The king said: "The widow has a disease, and the widow is good." Confrontation: "In the past, Gong Liu was good at the goods. The poem said: "It is an accumulation, it is a warehouse, and it is wrapped in rice. It is in the bag, and it is thought to be used up. Gong Fusi Zhang, Yu Ge and Qi Yang. Yuanfang started to travel. Those who lived in the past had accumulated funds, and those who traveled had grain, and then they could go away from Fangfang. Kings are like good goods, and they are the same as the people, so what is there for the king?" Mencius took the posture of pressing and staring at people, and asked King Xuan of Qi, since you think it is very good, why don't you implement the king's government?King Xuan of Qi answered very well. He said that I have a problem, that I am very fond of wealth. The ancient word "goods" has the same meaning as the modern word "wealth", including money, materials and so on.King Xuan of Qi's answer, on the surface, was wrong, and the answer was not familiar to the question, but it was also very good.Mencius asked him to give priority to helping the four most impoverished people in society, which of course cost money, but he said that I love money and am reluctant to spend money! It's like the big national players on the basketball court. If you press and mark people from behind, I will turn around and get rid of you.But Mencius still didn't relax, and told him, it doesn't matter!Gong Liu, the ancestor of the Zhou Dynasty, was a good man, and there are poems to prove it! Gong Liu, according to "Zhou Ji", is a descendant of abandonment.Qi is Tang Yao's brother. When he arrived at Yu Shun, he was conferred the posthumous title. He had great virtues. When it was passed down to the generation of Bu (upper acupoint and lower out), due to political decline, he was not rich and lost his official position, so he went into exile. Exotic land, go to the Qiju area between the two foreign tribes, Rong and Di, to seek development in the area of ​​"from Qiju to Wei, to use materials" (Qi water originates from the Dashen Mountain in the northeast of Tongguan County, Shaanxi Province, flows through Fenyan County in the southwest to Yao The county will Jushui. Jushui comes out of the north watershed of Yao County).When it was passed to Gong Liu, he cheered up again. The "Gong Liu" chapter of "The Book of Songs Daya" about the life of the people is to praise this story. Mencius continued to quote the records as supplementary explanations.He said that Gong Liu was a good product back then, but he was able to push himself and others.He first taught the people to adapt to local conditions, work hard and increase production.During the autumn harvest, the grain was piled up in the warehouse, and when there was still a lot of grain that could not be put down, it had to be piled up outside the warehouse.In addition, make dry food and put it in the bag, so that people can carry it with them when they migrate.Due to the measures of benevolent and benevolent government, more and more people took refuge in him, and gradually became prosperous and powerful.So he reorganized his army, gathered the common people together for training, and waited until these were almost finished, then he took bows and arrows, equipped with various weapons such as spears and axes, and set out from Qiju in a mighty way, returning to his original fief Bin Yi, to revive the old career of his ancestors.Therefore, those who stay behind have rice millet piled up in the open air and rich barns, and those who set off have packaged dry food, so that they are properly prepared before heading to their own land.From then on, the Zhou Dynasty gradually flourished. So when King Xuan of Qi said that he was good, Mencius deliberately pretended not to understand and said, as the king of a country, you should like wealth.Like the ancestor of the Zhou Dynasty, Gong Liu, when he established his foundation, he was also actively engaged in economic development.If you can also imitate the aggressive spirit of your ancestors, engage in production work, and store wealth with the people, then Qi will be prosperous and strong, and the people will be able to live and work in peace and contentment.Isn't that a great thing?Here, it can be seen that Mencius's induction education and the technique of pressing and marking people are as clever as King Qi Xuan's pushing and delaying skills. King Qi Xuan's "Taijiquan" has changed from "good music" and "good courage", and here the number of paragraphs has risen to the third paragraph of "good stuff".Now let's talk about the good stuff again. In Chinese culture, there is a saying that includes four things: "sound, color, goods, and profit".In history, as long as the emperor is good at "sensuality and money", that society will be.No country is stable.None of these four things is good, but all are bad.And King Xuan of Qi has no bad things about these four bad things, he likes them all. Some scholars in later generations read books such as "Mencius" and learned the arguments of this school. Whenever they mentioned "sensuality, money and profit", they regarded them as poisonous snakes and beasts, and feared them as if they were poisonous.In fact, each of us has a dislike for sensuality, sex, and money.It's just that the desire for these four things varies in degree.孟子这里没有从心理这一方面发挥，其实人人都是同样爱好这些的，只是程度上有所不同。只要扩充这大家都爱好的事，并导之正途，那么不但对社会无害，而且能收到移风易俗的效果，反而是国家、社会、人民的福利了。我们所谓现代化的第一流强国，正是“声色货利”最先进的国家。反之，就是尚在落后，尚未开发中的国家。 从这里，使我们想起齐桓公，他也有像齐宣王所说的三好。但在当时，他有幸得到一位好帮手管仲，能在当世成大功，后世历史上成大名。让我们看看齐桓公与管子对话的记载。 桓公谓管仲曰：寡人有大邪三。不幸好畋，晦夜从禽不及，一。不幸好酒，日夜相继，二。寡人有污行，不幸好色，姊妹有未嫁者，三。管仲曰：恶则恶矣，非其急也。人君惟不爱与不敏，不可耳。不爱则亡众，不敏则不及事。 齐桓公有一天对管仲说，我这个人，有很不正经、很邪门的三个嗜好，你看多糟糕！what to do?喜欢打猎，常常跑出去玩，有时追捕猎物，玩到天黑了还不肯回来，第二天当然没有精神理政问事了。That's the first thing. 还有我喜欢喝酒，讲究口腹之欲，白天晚上都吃喝个不停。齐桓公好吃，是有名的饕餮，天下所有的美味，他都找来吃。他的一个部下易牙，专以烧一手好菜来侍候他、满足他。有一天，他吃喝得高兴了，对易牙说，天下的美味，我都吃过了，可就没有吃过人肉，不知道人肉的味道如何。后来齐桓公吃了一碗以前没有吃过的肉类，问易牙这是什么肉，易牙说是人肉。原来易牙杀了他自己儿子，来取悦于桓公。因此齐桓公认为易牙很忠心。当然有人说连自己儿子都会杀掉的人，一点仁心都没有，怎么谈得上“忠”。这是另一段公案，我们暂时不去讨论。易牙是坏蛋，历史早有明证和定评了。但由此可知齐桓公的好吃好喝，到了什么程度。他自己也对管仲说，这是他的第二件缺德。 他又说，更不幸的，我有比前面两项，更不干净的行为，说起来都难为情，我还喜欢女色。好女色倒是小事，我的同宗姊妹中，还有尚未出嫁的。他的姊妹为什么不出嫁，这当然是使他最难为情，难以启齿的话。只说这是他第三项劣行，就意在不言中了，所以他的毛病可真大，比齐宣王严重多了。 可是管仲怎么说呢？他说，你这三个大毛病，的确很不好，坏是坏透了，但对你现在来说，还不是最重的要的事，不一定要立即改正。事实上，管仲明知他一下子改不过来。如果管仲说，要他马上改，反而会弄僵了。管仲只是说，一个作领袖的人，如果没有爱心，不爱天下人，智慧反应都不够敏捷，这才是最大的忌讳。因为没有爱心，不能“爱民”的话，就不会有群众和人民拥护他；不够积极，不能“勤政”的话，就会政务荒弛。因此，“勤政爱民”，是领导人所最需具备的条件（就是在管仲之后的孟子所说的仁政）。 这是管仲对君主辅助的一个范例。几千年来直到现在，我们一直都标榜管仲是历史上的大政治家。他不但是政治思想家，也是实行家，连孔子都很推崇他。现在管仲与齐桓公所谈的内容，和齐宣王与孟子之间的谈话内容是一样的。而谈话的态度与方法，孟子与管子也差不多一样。所不同的一点，管子是站在大政治家的立场，作臣道的建议和提醒，针对现实政治的具体做法而言。至于我们这位孟夫子，则更偏重于政治哲学的原则，同时带着师道的诱导方式，在境界上当然比管仲更高一层，可惜效果上，却差了许多。但是有一点要注意，孟子和管仲所遇到的两个主顾——老板，在人格、个性上，也有许多差异。因此，在历史上的成就，也就不相大同了。 其次，我们要讨论的“声、色、货、利”四事，我国历史文化上，几千年来，都认为是要不得的坏事。直至国民革命成功，推翻清朝以前，大家还是看不起工商业，尤其是看不起商人。过去习惯上所谓的士、农、工、商，商人被列为四民之末，这都是中国文化受这些传统观念的影响，致使工商业不发达，科学不进步，而形成中国文化呆滞的一面。