Xunzi's way to stabilize the country: to unite with one mind (picture)

With one heart and one mind, the country will be strong, the people will be safe, and the society will be stable.

-----Zhuge Changqing

Xunzi (about 313-238 BC), whose name is Kuang, was born in Zhao Guoyi (now Linyi County, Yuncheng, Shanxi Province) and was honored as "Qing". Huaxia nationality (Han nationality), Zhao nationality at the end of the Warring States Period. The famous thinker, writer, politician, one of the representatives of Confucianism, was honored as "Xunqing".

Three times, he went out of the Jixia School Palace of the State of Qi to offer wine. Later, he was ordered by the Lan Ling of Chu (today's Lan Ling of Shandong). Xunzi developed Confucianism and advocated the theory of evil nature. His theory was often compared with Mencius's "theory of good nature". Xunzi also made significant contributions to the reorganization of Confucian classics.

There are wisdom classics of Xunzi that are handed down to the world.

Xunzi is the most important work of Confucianism in the late Warring States period.

Famous scholars Han Fei and Li Si are his students.

Xunzi was a Confucian master who developed Confucianism while absorbing Legalism. He respected the kingly way and also claimed hegemony; Advocate propriety and justice, and stress the rule of law; At the same time, he advocated "law before king". Mencius created the theory of "good nature", emphasizing the cultivation of human nature; Xunzi advocated the theory of "evil nature" and emphasized the learning after tomorrow. All of these show that he is different from the orthodox Confucianism. He also put forward the simple materialist view that man can conquer nature, oppose fatalism, and all things move and change according to natural laws.

There are 32 chapters in the book "Xunzi", most of which are written by himself, except for a few chapters. His articles are good at reasoning, strict organization, thorough analysis, and good at taking examples. They are often used in parallel sentences to enhance the momentum of discussion. Their language is full of vigilance, and has strong persuasiveness and appeal.

Zhuge Changqing believes that Confucius and Confucianism can be divided into many schools in later generations, of which Mencius and Xunzi are the most important inheritors.

In addition to Xunzi Annotation by Yang Jing of Tang Dynasty, Xunzi Collection Interpretation by Wang Xianqian of Qing Dynasty, the annotated edition of Xunzi, which collects the achievements of exegetical research of scholars in Qing Dynasty, is full and accurate; Liang Qixiong's "Brief Interpretation of Xunzi" synthesizes the results of various schools' proofreading, with particular emphasis on "simplicity, conciseness and conciseness"; There are also Zhang Shitong's "Xunzi's Brief Notes", Xiong Gongzhe's "Xunzi's Current Notes and Interpretation", etc.

Xunzi said about the way to stabilize the country:

All things are the same but different. It is not suitable but useful to be human. Human relations should be combined, the same desire but different ways, the same desire but different knowledge, and the same life. There are all kinds of things that can be done; What can be different is that it is foolish to know. It is impossible to say that the people are motivated by the same and know the different, do private things without harm, and indulge in lust without poverty. If it is, the knower will not be governed, the knower will not be governed, the people will not be elected, the people will not be elected, and the people will not be elected. There is no ruler to control the ministers, and there is no superior to control the subordinates. The desire for evil is the same thing, the desire for more and the lack of things, and the lack of things is bound to fight. Therefore, it is possible to raise one person. But can not be both technical and official. If you live apart from each other, you will be poor; if you live in groups without separation, you will be in contention; The poor will suffer, the contending will suffer, and the rescuing and eliminating the disaster will not be able to divide the group. The strong threaten the weak, the knowing fear the foolish, the people disobey the superior, the Shaoling chief, does not take virtue as the government. If so, the old and the weak will have the worry of losing support, while the strong will have the trouble of competing. Business is evil, utility is good, and occupation is not divided. If so, people will have the trouble of making things happen, and there will be the trouble of fighting for success. The combination of men and women, the separation of husband and wife, and the marriage law are not polite. If so, people will have the worry of discord and the disaster of color competition. There are two kinds of old friends.

The way of the country is to economize on the benefits of the people and be good at collecting the rest. We should use propriety to save money and govern the people. That's why there are so many people. If the people are rich, the people will be rich. If the people are rich, the fields will be easy to fertilize. The law is the best way to use it, and the etiquette is the best way to use it. The rest is like a hill, burning from time to time, and there is nothing to hide.

Is there no room for ridicule? We know that if we use the people sparingly, we must have the name of benevolence, righteousness, holiness and virtue, and have the accumulation of rich and thick hills. There is no other reason for this. It is born out of saving money and benefiting the people. If you don't know how to economize, the people will be poor. If the people are poor, the fields will be barren and dirty. If the fields are barren and dirty, the results will not be half as good. Although it is easy to seize, it will still be rare. If it is used without courtesy, it will have the name of greed and correction, and the reality of emptiness and poverty.

There is no other reason for this. I don't know how to save and use the people. Kang Gao said, "The sky is full of glory, and the body is full of virtue and wealth.". Those who are courteous have different values, different ages, and different priorities. Therefore, the emperor wore a crown of clothes, the vassal Xuan wore a crown of clothes, the doctor wore a crown, and the scholar wore a coat of leather. Virtue will be called position, position will be called Lu, and Lu will be used. The people above the rank of scholars must be courteous, and the common people must be numbered by law. To build a country by measuring the land, to plan for the benefit of the people, to teach the people by manpower, to make the people win the matter, to make the matter profitable, and to make the benefit enough for the people to live, all of which make the clothes and food available for all purposes. Therefore, since the Son of Heaven is connected with the common people, everything is no matter how big or small. Therefore, it is said that the state is not lucky, and the people are not lucky. This is also called. After the tax of the fields, the levy of the Pingguan City, and the number of merchants in the province, the country will be rich if they do not work hard and do not seize the agricultural time. A man is a man who is able to govern the people.

People cannot be born without groups. Groups without division will lead to competition, competition will lead to chaos, and chaos will lead to poverty. Therefore, if there is no division, it will cause great harm to people; If there is a division, the capital and profit of the world are also; As for the man who is the king, it is also the key to manage the division. Therefore, beauty is the foundation of beauty; Those who are safe are the foundation of the world; Precious things are the foundation of your world. In ancient times, the king was divided before the king, and the difference was equal. Therefore, whether the king was beautiful or evil, or thick or thin, or lost or happy, or travailed or tired, he did not think it was obscene and gorgeous, but he would use the words of Ming Ren and Tongren. Therefore, carving, carving, fu fu fu and articles are enough to distinguish between high and low, without seeking their views; It is enough to distinguish between good and bad by using the drums and bells, the pipe chimes, the zither and the yu sheng, and it is only for the joy of peace, not for the rest; For the palace terraces and pavilions, it is enough to avoid dryness and dampness. It is only to cultivate morality and distinguish the importance, not to ask for anything else. "The poem" said: "Carving its chapter, the appearance of gold and jade, the king, and the four sides of the rules." This is also called. 3ad87 6f8s6 learning gf98s network 6g8a9

If you value color and clothing, taste and food, and property and make it, and make it fit for the world, you should not only think that it is immoral and peaceful, but also firmly believe that it is the king of the world, governing all changes, material all things, supporting all people, and controlling the world, you should be a good man! Therefore, his knowledge and consideration are enough to govern, his benevolence and kindness are enough to calm him, his virtue and sound are enough to transform him, and if he gains it, he will govern, and if he loses it, he will lead to chaos. The common people rely on their knowledge, so they work hard for it in order to protect their knowledge; It is really beautiful and thick, so we should go to the end of our lives to save it and support it; It is true that its virtue is also beautiful, so it is carved, carved, and decorated with a fan to maintain its virtue. Therefore, benevolent people are supreme, and the people are as precious as emperors and as close as their parents. Those who are happy about their death and death have nothing to do with it. What they do is sincere and beautiful, what they gain is sincere and what they gain is sincere and what they gain is sincere. The poem said, "I will ride my chariot, I will ride my cattle, and I will gather my lines, and cover the clouds!". Therefore, it is said that a gentleman should have virtue and a villain should have strength. Strength is the battle of virtue. The strength of the people should be treated before the success; The masses of the people should be reconciled after waiting for them; The wealth of the people will be gathered after being treated; The common people should take care of it and then be safe; The life of the people will grow after they are treated. Father and son have to kiss, brother have to obey, men and women have to be happy. The young grow and the old grow. Therefore, it is said that "heaven and earth are born, and saints are made.". This is not the case in today's world: the thick knife and cloth are used to collect money and the heavy field is used to capture food; It is difficult to deal with the harsh market. Otherwise, it is just a matter of time. There are some people who are trying to cheat. They are overthrown by the political stratagem. They turn the other side upside down and destroy the other side. The people know that they will be in great danger because of the chaos. It is a matter of killing the king, the king, the king, the king, the city, and the festival without killing the matter. "Poetry" said: "No words, no match, no virtue, no report." This is also called.

The way to satisfy the world lies in Mingfen. Covering the surface of the land, planting the valley in the middle, and fertilizing the fields with manure are the common things of farmers. It is the matter of the general to be punctual, to strengthen the people, to work with the people, and to make people not steal. The higher is not drought, the lower is not water. It is the matter of the day when the winter and summer are in harmony with the festival and the grain is in season. It is the matter of saints, kings and sages, if the husband and wife are both responsible for the disease, love the disease, and control the disease. Mozi's words clearly show that the world is not worried enough. The lack of husband is not a public problem in the world, especially Mozi's personal worries and plans. Today is the birth of the earth and the harvest of grain. If people are good at governance, they can count the pots per mu, and then they can get them again when they are one year old. Then they can count the pots and drums of melons, peaches, dates and plums, and then the meat and vegetables can be diluted to a large amount, and then the six animals and animals can be transported in a row; Turtle alligators, fish and turtles, and eels flock in groups at different times, and then birds and geese fly in the misty sea, and insects live in it. There are countless people who can feed on each other. The inherent surplus of all things born of heaven and earth is enough to eat people; The feather and tooth leather of hemp, cocoon silk and birds and animals also have enough inherent surplus to clothe people. It is not the public problem of the whole world that I have surplus and deficiency, especially Mozi's personal worries and plans.

The public suffering in the world is the same as the disorderly injury. Who does Hu not try to compete with those who seek chaos? I can't help but say that Mozi's "non happiness" will also make the world disorderly, and Mozi's "frugality" will also make the world poor, and it will be depraved. Mozi has a big world, and a small country. He will wear coarse clothes and eat evil. He will be sad rather than happy. If he is barren, he will not have enough desire, and if he is not, he will not be rewarded. Mozi has a big world and a small country. He has a small number of apprentices, provincial officials, meritorious and hard work, and shared the cause with the people. If he did not do so, he would be punished. If the reward is not good, the wise man cannot get it and enter; If the punishment is not good, the unworthy ones can not get it and leave. If a wise man cannot get it, then he can get it. If an unworthy man cannot get it, then he can get it. If it is, everything will be inappropriate, everything will be inappropriate, things will be inappropriate, the sky will be lost, the earth will be lost, people will be lost, and the world will be calm. If it is burnt, though Mozi is wearing brown clothes with rope, and drinking water will be enough? We should destroy the original and exhaust the original, and scorch the world.

Therefore, the sages of the former king did not. Knowing that the man who is the master is not beautiful and not decorated is not enough for a people, not rich and not thick is not enough to govern, and not powerful is not enough to prohibit violence and defeat fierce. Therefore, it is bound to hit the big bell, beat the drum, play the sheng yu, play the zither and zither to fill its ears, carve, carve, and write the fu and articles to fill its eyes, and feed the sorghum and five flavors to fill its mouth. Then all the disciples, prepare for official positions, gradually celebrate rewards, and severely punish them. Make all the people in the world know what they want to do; They all know what they are afraid of, so they punish them. Reward and punish authority, so the wise can get it and go forward, the unworthy can get it and go back, and the official can get it. If it is, everything is appropriate, everything is appropriate, everything is right, the sky is right, the earth is right, and the people are right, then the wealth is as muddy as the spring, Pang Pang is like the river sea, violent as the hills, burning from time to time, there is nothing to hide, so why is the world not enough? Therefore, if Confucianism is sincerely practiced, the world will be large and rich, and if it is used, it will be successful, and the bell will strike and the drum will strike. "The poem" said: "The bell and drum sounded, and the pipe chime became lower, and the happiness was full, and the happiness was simple, and the majesty was reversed. Both drunk and full, and the happiness and wealth were reversed.". Therefore, if Mohism is practiced sincerely, the world will be frugal and poor. It is not a fight but a struggle. It is hard work but more futile. It is not joy but discord. "The poem" said: "The heaven recommended the people, and there was a lot of chaos. The people said that there was no good, but there was no punishment." This is also the name.

To support the people, we should follow the rules and follow them. In winter, we should eat porridge, and in summer, we should eat gourd. To steal the reputation of a small area is to steal the way. We can gain the reputation of the traitor for a small area, but not for a long time. Things will not be done, and achievements will not be made. It is also a traitor. However, it is necessary to serve the people at the present time, and to do good work in the future. It is not necessary to neglect the reputation but to lose the people. If the people are ill, it is not allowed to steal. If you want to corrupt, you will be defeated. Therefore, it is not necessary to maintain reputation by hanging on to things; It is also not allowed to forget the people by virtue of achievements. It is also immoral. Therefore, the ancients did not do so, so that the people did not drink in summer, did not freeze in winter, did not hurt their strength in haste, and did not slow down. When things were successful, both the top and the bottom were rich, and the people loved it. People returned to it like water, and loved it like their parents. Those who were happy for their death, there was no other reason, loyalty and harmony were the best. Therefore, if the rulers of the monarchy want to achieve success in time, they will be able to solve the problems in harmony and regulation, which is faster than an emergency; To distinguish between faithfulness and faithfulness is to celebrate; We must first correct those who are in us, and then slowly blame those who are in others. If the three virtues are sincere, then the bottom should be like the scenery. Although you want to be ignorant, you can get it! "The book" said: "It is the clothing of the Ming Dynasty, but the people's strength is harmonious, and there is disease." This is also called. Therefore, if you kill without teaching, the punishment will be complicated and the evil will prevail; Teach without punishment, and the traitors will not be punished; If you punish without reward, the hard-working people will not persuade you; If you punish and reward people without class, you will be suspicious of vulgar risks and the people will be different. Therefore, the first king of the Ming Dynasty should follow the principle of propriety and justice, loyalty and love, and the second is to uphold the virtue and ability, and the second is to honor and reward the nobility and honor the nobility, and the third is to adjust the situation when it is important, and the third is to cover the decoration, and the third is to raise the elders, such as to protect the children. If it is, the evil will not act, the thief will not rise, and the good will be encouraged. What is the evil? Then the way is easy, the way is solid, the policy is one, and the prevention is clear. Therefore, he said, "The first is the next, and the second is the next.". The branches and leaves must be similar to the original trees. This is also called.

It is better to benefit from disadvantage than to benefit from advantage; It is better to use it without love than to use it after love. It is not as good as the benefit of the person who is not as good as the benefit of the person who is not good; It is better to love and then use it than to love and not use it. It's good to be unfavourable, and it's good to love without using it. Those who make profits after profits, and those who use them after love, protect the country. Those who benefit from disadvantages and use them without love will endanger the country.

It has already been seen whether the country can manage chaos or not until Xinjiang is easy. The state has been in chaos because of its intermittently distributed branches and regulations. In its territory, its fields are filthy, and its capital is exposed. It is a greedy lord. If you look at the imperial court, you will see that its noble people are not virtuous, if you look at its official position, you will see that it is impossible to govern, if you look at its favoritism, you will see that it is not good to believe, and it is the secret master. As for the custom of the prime minister's subordination to hundreds of officials, it is a shame to take and count the goods and wealth. Its cultivators are happy with the land, its soldiers are safe and difficult, its officials are good at the law, its court is honorable, and its ministers are in charge of governing the country. If you look at its court, you will see its noble and virtuous, if you look at its official position, you will see its governing ability, if you look at its favoritism, you will see its faith, and you will see that it is clear that it is the Lord. All the officials under the prime minister are lenient and simple in taking and counting goods and wealth, and the rhythm of etiquette and justice is also easy to observe. If you are wise, your relatives will be valued first. If you are able to be wise, your relatives will be honored first. If you are able to be wise, your relatives will be honored first. If you are able to be wise, your relatives will be honored first. If you are able to be wise, you will be honored first.

Judging the strength of a country, the poor and the rich have their own characteristics: if you do not honor and honor the people, the army will be weak; if you do not love the people, the army will be weak; if you do not believe, the army will be weak; if you do not celebrate and reward gradually, the army will be weak; if you do not lead, the army will be weak. If you do good work, the country will be poor; if you do good profit, the country will be poor; if you do good, the country will be poor; if you do business, the country will be poor; if you do not measure it, the country will be poor. If you are poor, you will be poor, and if you are rich, you will be rich. Therefore, those who are despicable in fields and counties are the foundation of wealth; The end of wealth is the end of wealth. The source of goods is the people who are in harmony with each other and their business is narrated; The flow of goods is the same as that of the people who are entrusted with the treasury. Therefore, the Ming Dynasty will keep its peace, regulate its flow, open its source, and consider it when necessary, so that the world will have more than enough and not worry about it. If so, both the top and the bottom are rich and have nothing to hide, which is the best way to know the country's plan. Therefore, ten years after Yu's reign, seven years after Tang's reign, there was drought, and there was no vegetable in the world. Ten years later, the grain was ripe again and there was more than enough. There is no other reason why. It is also called knowing the origin and the end of the source. Therefore, the fields are barren and the granaries are solid, the people are empty and the treasury is full, and the country is ruined. Destroy its origin, exhaust its source, and merge with its end. However, if the prime minister does not know evil, it can be overturned and destroyed immediately. It is not enough to tolerate the state. The man is called the most poor, and is the extreme of a fool. He will seek wealth and lose his country, and he will seek profit and endanger his life. There were thousands of countries in ancient times, but there are ten now. There is no reason why, and one of its reasons is also lost. The gentleman can also feel it. A hundred li country is enough to be independent. 2k45j country 2498z school 8vzcd network f89af

Anyone who attacks others, not because of their fame, will think that the case is profitable. Otherwise, they will be angry. To use the country by benevolent people, we will cultivate our will, conduct ourselves properly, make our marriage prosperous and high, send our loyalty, and hope for literature and science. The people who perform in cloth clothes are honest, but the prince can't compete with them, even though they are in poverty; If it is contained in the country, nothing in the world can be hidden. If so, those who are famous will not attack. The army will open up fields and fill up granaries, and then reserve them. The whole country will work together with the three armies. It is impossible to fight with them far away. The gathering in the territory is guaranteed to be feasible. At noon, its army will take its general, if it is transferred. Peter is not enough to heal his wounds. They love their claws and fear their enemies. If they are, they will not attack for the benefit of others. We will cultivate the righteousness of the small, the big, the strong and the weak to be cautious, the etiquette will be very polite, the jade will be very rich, and the goods will be very thick. Therefore, we will be a gentleman who is refined and wise. Who can be angry with you? If so, those who are angry will not attack. If you are famous or not, if you are profitable or not, if you are angry or not, your country will be safe in the rock and live on the flag wing. Everyone is in chaos, and I manage it alone; Everyone is in danger, and I am alone; Everyone is lost, so I will treat him according to his duty. Therefore, benevolent people use the country not only for their own sake, but also for others. The poem said: "Gentlemen, their manners are not special. Their manners are not special. They are the four countries." This is also called. 2k45j country 2498z school 8vzcd network f89af

The difficulty of holding a country is easy: it is difficult to deal with a violent country, so that it is easy for me to deal with a violent country. If the goods are used, the goods list will not be settled; If you believe in an oath, you will make an agreement without a day; If the country is cut down to make money, it will be cut down to the end. The more annoying the matter is, the more aggressive it is. It will come to Zidan State. Although left Yao and right Shun, there is no one who can avoid Yan by this way. For example, the maiden daughter of Judaism, Baozhu, Baoyu, was wearing gold and was robbed by Zhongshan. Although she was blinded by it, she was surprised, and the concubine of Junlu's house was unavoidable. Therefore, if there is only one person's way, it is not enough to keep the country safe and secure if the straight general is skillful in worshipping and fearing things. Therefore, Mingjun is not a Taoist. It is bound to cultivate etiquette to Qi Dynasty, correct the law to Qi officials, and pacify the people; Then the rhythm is at the same time as that of the court, everything is at the same time as that of the officials, and all the people are at the same time. If so, those who are close will compete with each other, and those who are far away will make a wish, and the three armies will work together. The reputation is strong enough to burn, and the power is strong enough to beat the whip, bow and bow to the command, and the violent country will not follow, for example, Yuwu Huo and Jiao Qi. Therefore, he said, "It is difficult to deal with the national affairs of violence, which makes it easy for me to deal with the national affairs of violence.". This is also called.

荀子安邦定国之道：志同道合上下一心（图）
上下一心，志同道合，则国家必强、人民必安，社会必稳。

----- 诸葛长青

   荀子（约公元前313－前238），名况，赵国猗氏（今山西运城临猗县）人，时人尊而号为“卿”。华夏族（汉族），战国末期赵国人。著名思想家、文学家、政治家，儒家代表人物之一，时人尊称“荀卿”。

   曾三次出齐国稷下学宫的祭酒，后为楚兰陵（今山东兰陵）令。荀子对儒家思想有所发展，提倡性恶论，其学说常被后人拿来跟孟子的“性善说”比较，荀子对重新整理儒家典籍也有相当显著的贡献。

   有《荀子》智慧经典流传于世。

 　《荀子》是战国后期儒家学派最重要的著作。

   著名学者韩非、李斯均是他的学生。

　　荀子是一位儒学大师，在吸收法家学说的同时发展了儒家思想。他尊王道，也称霸力；崇礼义，又讲法治；在“法先王”的同时，又主张“法后王”。孟子创“性善”论，强调养性；荀子主“性恶”论，强调后天的学习。这些都说明他与嫡传的儒学有所不同。他还提出了人定胜天，反对宿命论，万物都循着自然规律运行变化等朴素唯物主义观点。

　　《荀子》一书今存三十二篇，除少数篇章外，大部分是他自己所写。他的文章擅长说理，组织严密，分析透辟，善于取譬，常用排比句增强议论的气势，语言富赡警炼，有很强的说服力和感染力。

   诸葛长青认为，孔子儒家思想流传后世分为很多流派，其中孟子、荀子是最为重要的传承弘扬者。

　　《荀子》的注本除唐杨倞的《荀子注》外，清王先谦的《荀子集解》，汇集清代学者的训诂考订成就，内容翔实；梁启雄的《荀子简释》综合诸家校释成果，尤重“简易、简明、简要”；另有章诗同的《荀子简注》、熊公哲的《荀子今注今释》等。

   荀子关于安邦定国之道中说道：

   万物同宇而异体，无宜而有用为人，数也。人伦并处，同求而异道，同欲而异知，生也。皆有可也，知愚同；所可异也，知愚分。埶同而知异，行私而无祸，纵欲而不穷，则民心奋而不可说也。如是，则知者未得治也，知者未得治则功名未成也，功名未成则群众未县也，群众未县则君臣未立也。无君以制臣，无上以制下，天下害生纵欲。欲恶同物，欲多而物寡，寡则必争矣。故百技所成，所以养一人也。而能不能兼技，人不能兼官。离居不相待则穷，群而无分则争；穷者患也，争者祸也，救患除祸，则莫若明分使群矣。强胁弱也，知惧愚也，民下违上，少陵长，不以德为政。如是，则老弱有失养之忧，而壮者有分争之祸矣。事业所恶也，功利所好也，职业无分，如是，则人有树事之患，而有争功之祸矣。男女之合，夫妇之分，婚姻娉内送逆无礼。如是，则人有失合之忧，而有争色之祸矣。故知者为之分也。

　　足国之道，节用裕民而善臧其馀。节用以礼，裕民以政。彼裕民，故多馀。裕民则民富，民富则田肥以易，田肥以易则出实百倍。上以法取焉，而以礼节用之，馀若丘山，不时焚烧，无所臧之。

   夫君子奚患乎无馀？故知节用裕民，则必有仁义圣良之名，而且有富厚丘山之积矣。此无它故焉，生於节用裕民也。不知节用裕民则民贫，民贫则田瘠以秽，田瘠以秽则出实不半，上虽好取侵夺，犹将寡获也。而或以无礼节用之，则必有贪利纠譑之名，而且有空虚穷乏之实矣。

   此无它故焉，不知节用裕民也。康诰曰：“弘覆乎天，若德裕乃身。”此之谓也。礼者，贵贱有等，长幼有差，贫富轻重皆有称者也。故天子袾裷衣冕，诸侯玄裷衣冕，大夫裨冕，士皮弁服。德必称位，位必称禄，禄必称用。由士以上则必以礼乐节之，众庶百姓则必以法数制之。量地而立国，计利而畜民，度人力而授事，使民必胜事，事必出利，利足以生民，皆使衣食百用出入相揜，必时臧馀，谓之称数。故自天子通於庶人，事无大小多少，由是推之。故曰：朝无幸位，民无幸生。此之谓也。经田野之税，平关市之征，省商贾之数，罕兴力役，无夺农时，如是，则国富矣。夫是之谓以政裕民。

　　人之生，不能无群，群而无分则争，争则乱，乱则穷矣。故无分者，人之大害也；有分者，天下之本利也；而人君者，所以管分之枢要也。故美之者，是美天下之本也；安之者，是安天下之本也；贵之者，是贵天下之本也。古者先王分割而等异之也，故使或美或恶，或厚或薄，或佚或乐，或劬或劳，非特以为淫泰夸丽之声，将以明仁之文，通仁之顺也。故为之雕琢、刻镂、黼黻、文章，使足以辨贵贱而已，不求其观；为之锺鼓、管磬、琴瑟、竽笙，使足以辨吉凶，合欢定和而已，不求其馀；为之宫室台榭，使足以避燥湿，养德辨轻重而已，不求其外。《诗》曰：“雕琢其章，金玉其相，亹我王，纲纪四方。”此之谓也。3ad87国6f8s6学gf98s网6g8a9

　　若夫重色而衣之，重味而食之，重财物而制之，合天下而君之，非特以为淫泰也，固以为王天下，治万变，材万物，养万民，兼制天下者，为莫若仁人之善也夫！故其知虑足以治之，其仁厚足以安之，其德音足以化之，得之则治，失之则乱。百姓诚赖其知也，故相率而为之劳苦以务佚之，以养其知也；诚美其厚也，故为之出死断亡以覆救之，以养其厚也；诚美其德也，故为之雕琢、刻镂、黼黻、文章以藩饰之，以养其德也。故仁人在上，百姓贵之如帝，亲之如父母，为之出死断亡而愉者，无它故焉，其所是焉诚美，其所得焉诚大，其所利焉诚多。《诗》曰：“我任我辇，我车我牛，我行既集，盖云归哉！”此之谓也。故曰：君子以德，小人以力。力者，德之役也。百姓之力，待之而後功；百姓之群，待之而後和；百姓之财，待之而後聚；百姓之埶，待之而後安；百姓之寿，待之而後长。父子不得不亲，兄弟不得不顺，男女不得不欢。少者以长，老者以养。故曰：“天地生之，圣人成之。”此之谓也。今之世而不然：厚刀布之敛以夺之财，重田野之赋以夺之食；苛关市之征以难其事。不然而已矣，有掎挈伺诈，权谋倾覆，以相颠倒，以靡敝之，百姓晓然皆知其污漫暴乱而将大危亡也。是以臣或弑其君，下或杀其上，粥其城，倍其节，而不死其事者，无它故焉，人主自取之。《诗》曰：“无言不雠，无德不报。”此之谓也。

　　兼足天下之道在明分。掩地表亩，剌屮殖谷，多粪肥田，是农夫众庶之事也。守时力民，进事长功，和齐百姓，使人不偷，是将率之事也，高者不旱，下者不水，寒暑和节而五谷以时孰，是天之事也。若夫兼而覆之，兼而爱之，兼而制之，岁虽凶败水旱，使百姓无冻馁之患，则是圣君贤相之事也。墨子之言，昭昭然为天下忧不足。夫不足，非天下之公患也，特墨子之私忧过计也。今是土之生五谷也，人善治之则亩数盆，一岁而再获之，然後瓜桃枣李一本数以盆鼓，然後荤菜百疏以泽量，然後六畜禽兽一而剸车；鼋鼍、鱼鳖、�鳝以时别，一而成群，然後飞鸟凫雁若烟海，然後昆虫万物生其间，可以相食养者不可胜数也。夫天地之生万物也，固有馀足以食人矣；麻葛、茧丝、鸟兽之羽毛齿革也，固有馀足以衣人矣。夫有馀不足，非天下之公患也，特墨子私忧过计也。

　　天下之公患，乱伤之也。胡不尝试相与求乱之者谁也？我以墨子之“非乐”也则使天下乱，墨子之“节用”也则使天下贫，非将堕之也，说不免焉。墨子大有天下，小有一国，将蹙然衣粗食恶，忧戚而非乐，若是则瘠，瘠则不足欲，不足欲则赏不行。墨子大有天下，小有一国，将少人徒，省官职，上功劳苦，与百姓均事业，齐功劳，若是则不威，不威则罚不行。赏不行，则贤者不可得而进也；罚不行，则不肖者不可得而退也。贤者不可得而进也，不肖者不可得而退也，则能不能不可得而官也。若是则万物失宜，事变失应，上失天时，下失地利，中失人和，天下敖然，若烧若焦，墨子虽为之衣褐带索，嚽菽饮水，恶能足之乎？既以伐其本，竭其原，而焦天下矣。

　　故先王圣人为之不然。知夫为人主上者不美不饰之不足以一民也，不富不厚之不足以管下也，不威不强之不足以禁暴胜悍也。故必将撞大钟、击鸣鼓、吹笙竽、弹琴瑟，以塞其耳，必将錭琢、刻镂、黼黻、文章以塞其目，必将刍豢稻粱、五味芬芳以塞其口。然後众人徒、备官职、渐庆赏、严刑罚以戒其心。使天下生民之属皆知己之所愿欲之举在是于也，故其赏行；皆知己之所畏恐之举在是于也，故其罚威。赏行罚威，则贤者可得而进也，不肖者可得而退也，能不能可得而官也。若是，则万物得宜，事变得应，上得天时，下得地利，中得人和，则财货浑浑如泉源，汸汸如河海，暴暴如丘山，不时焚烧，无所臧之，夫天下何患乎不足也？故儒术诚行，则天下大而富，使而功，撞钟击鼓而和。《诗》曰：“钟鼓喤喤，管磬玱玱，降福穰穰，降福简简，威仪反反。既醉既饱，福禄来反。”此之谓也。故墨术诚行则天下尚俭而弥贫，非斗而日争，劳苦顿萃而愈无功，愀然忧戚非乐而日不和。《诗》曰：“天方荐瘥，丧乱弘多。民言无嘉，憯莫惩嗟。”此之谓也。

　　垂事养民，拊循之，唲呕之，冬日则为之饘粥，夏日则与之瓜麮，以偷取少顷之誉焉，是偷道也，可以少顷得奸民之誉，然而非长久之道也。事必不就，功必不立，是奸治者也。傮然要时务民，进事长功，轻非誉而恬失民，事进矣而百姓疾之，是又不可偷偏者也。徙坏堕落，必反无功。故垂事养誉不可；以遂功而忘民亦不可，皆奸道也。故古人为之不然，使民夏不宛暍，冬不冻寒，急不伤力，缓不後时，事成功立，上下俱富，而百姓皆爱其上，人归之如流水，亲之欢如父母，为之出死断亡而愉者，无它故焉，忠信调和均辨之至也。故君国长民者欲趋时遂功，则和调累解，速乎急疾；忠信均辨，说乎赏庆矣；必先修正其在我者，然後徐责其在人者，威乎刑罚。三德者诚乎上，则下应之如景向，虽欲无明达，得乎哉！《书》曰：“乃大明服，惟民其力懋和，而有疾。”此之谓也。故不教而诛，则刑繁而邪不胜；教而不诛，则奸民不惩；诛而不赏，则勤厉之民不劝；诛赏而不类，则下疑俗险而百姓不一。故先王明礼义以壹之，致忠信以爱之，尚贤使能以次之，爵服庆赏以申重之，时其事、轻其任以调齐之，潢然兼覆之，养长之，如保赤子。若是，故奸邪不作，盗贼不起，而化善者劝勉矣。是何邪？则其道易，其塞固，其政令一，其防表明。故曰：上一则下一矣，上二则下二矣。辟之若屮木，枝叶必类本。此之谓也。

　　不利而利之，不如利而後利之之利也；不爱而用之，不如爱而後用之之功也。利而後利之，不如利而不利者之利也；爱而後用之，不如爱而不用者之功也。利而不利也，爱而不用也者，取天下矣。利而後利之，爱而後用之者，保社稷也。不利而利之，不爱而用之者，危国家也。

　　观国之治乱臧否，至於疆易而端已见矣。其候徼支缭，其竟关之政尽察，是乱国已。入其境，其田畴秽，都邑露，是贪主已。观其朝廷则其贵者不贤，观其官职则其治者不能，观其便嬖则其信者不悫，是暗主已。凡主相臣下百吏之俗，其於货财取与计数也，顺孰尽察，其礼义节奏也，芒轫僈楛，是辱国已。其耕者乐田，其战士安难，其百吏好法，其朝廷隆礼，其卿相调议是治国已。观其朝廷则其贵者贤，观其官职则其治者能，观其便嬖则其信者悫，是明主已。凡主相臣下百吏之属，其於货财取与计数也，宽饶简易，其於礼义节奏也，陵谨尽察，是荣国已。贤齐则其亲者先贵，能齐则其故者先官，其臣下百吏，汙者皆化而修，悍者皆化而愿，躁者皆化而悫，是明主之功已。

　　观国之强弱贫富有徵验：上不隆礼则兵弱，上不爱民则兵弱，已诺不信则兵弱，庆赏不渐则兵弱，将率不能则兵弱。上好功则国贫，上好利则国贫，士大夫众则国贫，工商众则国贫，无制数度量则国贫。下贫则上贫，下富则上富。故田野县鄙者，财之本也；垣窌仓廪者，财之末也。百姓时和、事业得叙者，货之源也；等赋府库者，货之流也。故明主必谨养其和，节其流，开其源，而时斟酌焉，潢然使天下必有馀而上不忧不足。如是则上下俱富，交无所藏之，是知国计之极也。故禹十年水，汤七年旱，而天下无菜色者，十年之後，年谷复熟而陈积有馀。是无它故焉，知本末源流之谓也。故田野荒而仓廪实，百姓虚而府库满，夫是之谓国蹶。伐其本，竭其源，而并之其末，然而主相不知恶也，则其倾覆灭亡可立而待也。以国持之而不足以容其身，夫是之谓至贫，是愚主之极也。将以求富而丧其国，将以求利而危其身，古有万国，今有十数焉。是无它故焉，其所以失之一也。君人者亦可以觉矣。百里之国足以独立矣。2k45j国2498z学8vzcd网f89af

　　凡攻人者，非以为名，则案以为利也，不然，则忿之也。仁人之用国，将修志意，正身行，伉隆高，致忠信，期文理。布衣紃屦之士诚是，则虽在穷阎漏屋，而王公不能与之争名；以国载之，则天下莫之能隐匿也。若是，则为名者不攻也。将辟田野，实仓廪，便备用，上下一心，三军同力，与之远举极战则不可。境内之聚也，保固视可，午其军，取其将，若拨麷。彼得之不足以药伤补败。彼爱其爪牙，畏其仇敌，若是则为利者不攻也。将修小大强弱之义以持慎之，礼节将甚文，珪璧将甚硕，货赂将甚厚，所以说之者，必将雅文辩慧之君子也。彼苟有人意焉，夫谁能忿之？若是，则忿之者不攻也。为名者否，为利者否，为忿者否，则国安於盘石，寿於旗翼。人皆乱，我独治；人皆危，我独安；人皆失丧之，我按起而治之。故仁人之用国，非特将持其有而已也，又将兼人。诗曰：“淑人君子，其仪不忒。其仪不忒，正是四国。”此之谓也。2k45j国2498z学8vzcd网f89af

　　持国之难易：事强暴之国难，使强暴之国事我易。事之以货宝，则货宝单而交不结；约信盟誓，则约定而畔无日；割国之锱铢以赂之，则割定而欲无厌。事之弥烦，其侵人愈甚，必至於资单国举然後已。虽左尧而右舜，未有能以此道得免焉者也。譬之是犹使处女婴宝珠，佩宝玉，负戴黄金而遇中山之盗也，虽为之逢蒙视，诎要桡腘，君卢屋妾，由将不足以免也。故非有一人之道也，直将巧繁拜请而畏事之，则不足以持国安身。故明君不道也。必将修礼以齐朝，正法以齐官，平政以齐民；然後节奏齐於朝，百事齐於官，众庶齐於下。如是，则近者竞亲，远方致愿，上下一心，三军同力，名声足以暴炙之，威强足以捶笞之，拱揖指挥，而强暴之国莫不趋使，譬之是犹乌获与焦侥搏也。故曰：事强暴之国难，使强暴之国事我易。此之谓也。

(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

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往期精选文章

点击文章标题查看

1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向