Weird Three Kingdoms

Chapter 2383 Collision of Private Goods

Zheng Xuan looked at the manuscript in his hand.

My head hurts.

After arriving in Chang'an, some things happened, which made Zheng Xuan somewhat uncomfortable.

The manuscript in front of Zheng Xuan is the "Li" marked by Zheng Xuan some years ago.

As a great Confucian in the Han Dynasty, he was keen on teaching literature, so the so-called "commentary" is Zheng Xuan's understanding of the original text, and adding scripture commentary to these ancient scriptures is of course not casually added, and not everyone has it. To be qualified to add annotations to the scriptures, at least it must be recognized by the majority of people...

Zheng Xuan annotated many scriptures, but he did not expect that his old annotations would encounter new problems in Chang'an.

Zheng Xuan's original commentary on "Punishment cannot be punished by a doctor" is, "The courteous people are not inferior to ordinary people, because they rush things and can't prepare things."If you don’t punish a doctor, and don’t break the law with a sage, the crime should be discussed in eight terms, not in the punishment book.”…

Now it seems that there are some problems.

Tricky question.

In fact, not everything that Fei Qian said in Qinglong Temple is correct.

This point, Zheng Xuan is actually clear in his heart.

In fact, in the "Book of Rites", to be honest, there is not so much additional understanding of later generations. The "Book of Rites" is just a surviving record of the etiquette of the ancient Zhou Dynasty...

It’s like the articles written by a certain tree planter often appear in the reading comprehension of later generations. Sometimes his articles may not have so many meanings. If they are lyrical, they are mainly lyrical, and if they are ironic, they are mainly Sarcasm is accusation, it is the main accusation, it is impossible to be lyrical, sarcastic, accusatory, enlightening, etc. in one sentence, the power of words is indeed powerful, but it is limited to a certain period of time, it is sincere too busy.

Articles serve the meaning of the text.

The Book of Rites, which is Zhou Li, is to record the "rituals" in Zhou, that is, the rules.In the understanding of later generations, it is to add their own ideas, resulting in various interpretations.

For example, Zheng Xuan's note, and Hussar General Fei Qian's statement in Qinglong Temple...

In fact, Fei Qian and Zheng Xuan's commentary on "Punishment is not a doctor" represents two different directions of understanding.

And the direction understood by the two people inevitably appeared out of context.

This is "private goods".

Zheng Xuan sighed, and turned over the original "Book of Rites" on the side, and then found the sentence "You can't punish a doctor"...

It is written in "Book of Rites", "...the king caresses the doctor, the doctor caresses the doctor, and the scholar's courtesy is not inferior to the common people, and the punishment is not to the doctor. The punishment is not on the king's side.

Well, in ancient times there was no sentence to read.

Zheng Xuan's commentary links the privileges of scholar-bureaucrats between the Qin and Han Dynasties with "no courtesy to ordinary people, no punishment to high officials", indicating that if "high officials" break the law, there are "eight suggestions" to reduce the seriousness, which is not included in the punishment book.

This is a fact, and it is indeed the privilege that "doctors" have obtained from the Spring and Autumn Period and the Warring States Period to the present.

When Zheng Xuan commented on this section, he also referred to some other people’s comments, such as Jia Yi’s comment on this sentence, and Zheng Xuan himself was also a half-scholar official. The higher and more corrupt "scholar-bureaucrats" expressed hatred and shame, so under such circumstances, it is naturally understandable for Zheng Xuan to make the previous comment about "not being punished as a doctor".

but……

How many people who have studied some literature, excluding Gang Jing, can generally know that "connecting the context" is a very important prerequisite for reading comprehension.

So, the original text of "Book of Rites" is actually just a record of the specific etiquette of riding a car.

Because judging from the context, "You can't be courteous to ordinary people, and you can't punish high officials" should actually be divided into two sentences, and the comma should be replaced with a period.These are two sentences, and they are not used side by side as a comparison, that is to say, "The king caresses the style, and the doctor orders it."The doctor caresses the style, and the scholar orders it.The courtesy is not inferior to the common people. ’ This goes together and speaks of general car etiquette.

In the Zhou Dynasty, all the people who rode on the chariots were above the level of "shi", so when two chariots met, they had to show respect to each other.

That is "ritual".

When superiors meet subordinates, they don't need to get out of the car, but they have to hold the crossbar in front of the car and nod in salute; when subordinates meet superiors, they have to get out of the car and salute.This is "the king's caress style, the doctor's order."The doctor caresses the style, and the scholar orders it. 』

right?
This is the original meaning.

It means Zhou Dynasty.

As for common people, hehe, common people have woolen carts, common people are mud-legged, and naturally don’t have this set of outfits, so they don’t have to follow this set of etiquette patterns, so it’s called “be polite to common people”.It's like the internal regulations of some companies. The subordinates should step aside and salute when they see their superiors. The superiors nod and walk straight away. But can the etiquette inside the company be used outside the company, so can people outside the company follow suit?

"Punishment is not on the doctor's side, and the punishment is not on the king's side." ’ is a complete sentence.It is still talking about driving etiquette, expressing the punishment for violating driving etiquette.If the rank is relatively high, the monarch cannot simply use punishment to humiliate, and at the same time, the monarch cannot bring the executioner by his side to intimidate the subordinates to salute.

Because in the ancient Zhou Dynasty, at the beginning of the Spring and Autumn Period, the authority of the "jun" was not very great, and sometimes it was even inferior to the "scholar-bureaucrat", especially the new monarch...

Just like the new manager in the company can't hang HR on his belt, forcing the old employees to meet respectfully and salute, otherwise they will make a fuss to fire the old employees, should they be punished?

As for the following "Soldier chariots are not in style, military chariots are suijing, and German chariots are knotted", it is still talking about driving etiquette, which is a workaround for riding etiquette in special vehicles.

Therefore, it is obvious that in the Book of Rites, there is no so-called "class oppression" or "class privilege" from the beginning to the end. This passage is just talking about the etiquette of riding a car. The positioning of Ji" itself, it is just talking about the etiquette norms of the Zhou Dynasty...

As a result, later generations conflated "be courteous to ordinary people, and punish officials not to be punished" into one sentence, splitting the specific context of riding etiquette in "Book of Rites", thinking that "be courteous to common people" means being rude to common people, " "You can't punish a doctor" means that nobles can be lawless.This is like pointing at the "Rules for Primary School Students" and calling for injustice, saying that this is class oppression of primary school students and condoning the class privileges of adults.

So now it can be said that there is something wrong with Zheng Xuan's commentary.

Similarly, Fei Qian's annotations are also problematic.

Adding the original meaning of "Book of Rites", there are three explanations...

Looking at and thinking about it, Zheng Xuan's head hurt even more.

This is the trouble that the king is too smart, so it's not easy to be fooled!If you are a second idiot who doesn't understand the scriptures, you can say whatever you want, even if you know it's wrong, but you can't fart!

The scriptures are normal, but the commentary is a hidden treasure.

At present, Zheng Xuan's original commentary conflicts with General Hussar's commentary at Qinglong Temple. If he continues to use his own commentary, the consequences may not be very good. After all, the employees who blindly fight against the boss, and they still have no reason to mess around with each other, may be nothing. Good end.

But if it was changed to Fei Qian's set of annotations, Zheng Xuan would not be reconciled.

Because of the "Eight Proposals".

Or it is "Eight Pieces", which means the same thing.

"Eight Discussions", the eight kinds of crimes must be handed over to the emperor for judgment, or the punishment should be mitigated according to law. Among them, there are many privileges for the royal family, such as discussing relatives, that is, relatives of the emperor; Bin, that is, the descendants of the former monarchs are honored as state guests, etc. On the surface, it seems that they are protecting the imperial power, but in fact, the "Eight Discussions" are not to respect the imperial power, but to restrict the imperial power.

Because the authority to submit the "Eight Proposals" is not in the hands of the emperor!

Will the emperor personally try and pronounce the sentence?Obviously most of the trials and sentencing were done by courtiers.

Having said that, does the emperor need the "Eight Discussions"?

Among the imperial relatives, relatives, and old relatives, once a crime involving imperial power occurs, almost all of them will die, at least life imprisonment, and there is no chance for eight discussions.

Let's take a look at the other content of the Eight Proposals...

Yixian, that is, a person with high moral cultivation;
Ability, that is, a person with outstanding ability;

Yigong, that is, a person with outstanding merit;

Yigui, that is, officials of the third rank or above and those with a rank of nobility;
Yiqin, that is, a diligent and hardworking person...

That's right, even "hard work" can be discussed!
Of course, the content of the Eight Discussions is slightly different in each dynasty, but overall they are similar. The "scholar-bureaucrats" have kept these contents tacitly so that they or their friends can open a forum if they have something to do. With the back door, big things are turned into small things.

Anyone who is an official above the court, regardless of whether it is ancient or modern, Chinese or foreign, if he can't occupy more than four of these five, he is not worthy of being called a big boss. Ordinary officials can also get two or three of them, and at the worst, they can catch a straw Take a look.

Therefore, even in the past dynasties, the big bosses who studied the scriptures knew that "the punishment cannot be a doctor" is problematic according to the explanation of Ba Yi, but no one would pierce the window paper.

not a single one.

Then now he was stabbed out by Hussar General Fei Qian, and Fei Qian not only stabbed him, but also beat him with a club along the way.

"You can't be polite to ordinary people, and you can't punish a doctor!" 』

"Punishment" is used to standardize common people, and "big officials" can't just use common people's "punishment" as the standard of conduct, but also go a step further and require "propriety" as a daily code!
This is quite troublesome...

According to Fei Qian's explanation, the meanings contained in the same two sentences are almost completely different!
Even Zheng Xuan knows that the earth is round, but he can't go around it!

The most important thing is that Fei Qian once again occupies a high moral position, forming a suppression of the "Eight Discussions".The reason why today's big Han and Confucian scholars are able to point fingers from above is that they first substitute themselves into the identity of "sages and sages", and then put on a layer of glamorous "moral guards" for themselves, and then naturally It can kill the Quartet, and it will do no harm.

The word "morality" was not passed down from the family of Confucius and Mencius, but the descendants of Confucius and Mencius got it from the neighbor next door.Lao Tzu said in the "Tao Te Ching": "Tao produces it, virtue breeds it, things form it, and force makes it."Therefore, everything respects Tao and honors virtue.Dao is respected, virtue is noble, Fumo's life is always natural. ’ Later Xunzi pointed out that in the chapter of Encouraging Learning, it is said, ‘It is said that learning comes to the point of propriety, and this is what is called the extreme of morality’.

What's interesting is that Lao Tzu is not Confucian, and Xun Zi, although he is Confucian in name, but this old gentleman pays attention to "ritual and law" in his bones. If the so-called traditional Confucian "benevolence and righteousness" are compared with Xunzi is facing the line, I am afraid that he will be overwhelmed by the old man...

Basically, morality is a code of conduct and norms set by human beings in order to live together.

Therefore, as long as it is morally reasonable, it is basically in line with most people's ideas.This is not absolute, because basically there is no absolute thing in the world.It's like the situation Zheng Xuan is facing now, right?that wrong?
If it is said that Zheng Xuan surrendered, then it is not a simple modification of a sentence!
This means that Zheng Xuan's private goods hidden in the annotations of "Book of Rites" may need to be rewritten!It may even spill over into other scriptural commentaries!
This is what troubled Zheng Xuan the most.

The "moral" standards advocated by "scholars" are very high, almost comparable to sages, and it's okay to talk about it, and it's okay to criticize others, but if you want to use these "sages' morals" as a measure of yourself...

Even thinking about it, Zheng Xuan felt terrible.

Zheng Xuan is not a saint, so when he annotated the scriptures, he added some private goods more or less according to his own wishes. This is a very common behavior. Confucius did it before, Jia Yi did it, and Zheng Xuan did it too. Yes, and then a group of people in the future did the same.

Because in the process of translation and annotation, it is too easy to "carry private goods".

In the later generations, there are some noobs who always say that the articles written by others are "containing private goods". It seems that by saying this, they are standing in the position of the judge, aloof and very happy, but in fact these noobs I don't even know the definition and scope of "carrying private goods", I just heard others say so, and then I followed it to show my "intelligence", just like those guys who are stupid when they read scriptures and commentaries .

Before Zheng Xuan, there were only two paths.

It is obviously impossible to continue on the path that was the opposite of Fei Qian's, and it is also impossible for Zheng Xuan to jump out to refute Fei Qian's comment that "you can't be punished as a doctor" is wrong...

Because no matter how you say it, you can't get around the "ritual", so Zheng Xuan has to change his commentary at the moment, but how to change it is a difficult problem.One direction is to block the back door that I originally opened, and to discuss the matter according to the original intention of "Book of Rites", just talk about the etiquette of driving a car, without mixing other things.The other direction, of course, is to be consistent with Fei Qian, replacing the back door originally for "scholar-bureaucrats" with the shackles of "scholar-bureaucrats".

It seems that it is more appropriate to choose to be honest and discuss the matter as it stands, but Zheng Xuan always feels that something is wrong, and his intuition tells him that if Zheng Xuan really does this, it is very likely that he will fall into another pit again.

"Zheng Gong..." A servant reported from the corridor, "Guo Zini came to pay a visit..."

"Oh? ! ’Zheng Xuan raised his eyebrows, and his face showed joy, ‘Please hurry up! 』

Not long after, Guoyuan came in, prostrated himself before Zheng Xuan, "The disciple has seen the master!"It is Yuan's fault that he has not been able to serve the master for many years! 』

"Get up...let me see...it's still the same..." Zheng Xuan walked up and helped Guoyuan up, "When did you come to Chang'an?"Why don't you let me know in advance, so that the old man can send someone to pick you up? 』

Guoyuan was dressed in black plain clothes, except for a small piece of jade hanging from the belt as decoration, his whole body was as simple as a farmer.His complexion was slightly dark, which was obviously caused by the daily wind and sun, and was completely different from the white and fat appearance of ordinary gentry children.

"Returning to Master," Guoyuan said still respectfully, "I'm stupid, how dare I bother Master... I arrived in Chang'an the day before yesterday..."

"The day before yesterday? ’ Zheng Xuan nodded. "Come, sit..."

Zheng Xuan pulled Guoyuan, sat down in the hall, and asked the servants to bring some syrup and dried fruit snacks, asked about Guoyuan's experience and experience on the road, and finally asked, "Zini...but have you been there?" Qinglong Temple? 』

Guoyuan nodded in agreement.

The biggest event in the past two days is the public trial of Qinglong Temple, and there is a lot of excitement in Chang'an Sanfu.

"Hmm..." Zheng Xuan pondered for a while, and then pushed his original "Book of Rites" annotation on the desk case in front of Guoyuan, "Zini, take a look... I want to change this annotation, I just haven't figured out how to change it..."

Guoyuan paid his respects to Zheng Xuan first, and then stretched out his hands respectfully to pick up the letter that Zheng Xuan pushed over.

Looking at Guoyuan's movements, Zheng Xuan couldn't help but stroke his beard slightly. He somewhat guessed what Guoyuan would say...

Sure enough, after a moment of silence, Guoyuan put the letter back on Zheng Xuan's desk, then lowered his head and said, "Master, why don't you tell me directly?" 』

"Straightforward? ” Zheng Xuan frowned slightly, “Why? 』

Guoyuan really chose this plan, just like himself.

Straightforward as a rock.

"Then do you know..." Zheng Xuan frowned, tapped his finger on the slip twice, "If you tell me directly..."

"Master..." Guoyuan bowed slightly, "The disciple knows that Master's move is for the safety of the students in the future.The master is painstaking, and the disciples also admire it. 』

Zheng Xuan's brows loosened slightly, "Then why are you..."

"Master..." Guoyuan bowed his head and said, "Don't say what you have achieved, don't criticize what you have achieved, and don't blame what has happened"... The sages of the past were never afraid of hardships and dangers, nor were they greedy for easy roads. In the Six Kingdoms, how can peaches and plums come to the world?The true meaning of the scriptures is not in the bamboo slips, but in the heart..."

Zheng Xuan took a long breath, pinched his beard, and fell silent.

Zheng Xuan left these "back doors" not entirely for himself.He is very old now, even if he can use these "back doors", how long can he use them?Zheng Xuan had experienced the scourge of being imprisoned by the party. At that time, he was thinking, if there were "Eight Discussions", then there would not be so many students of Confucianism, including himself, who suffered so many unjust injustices up...

But now Guoyuan's words confuse Zheng Xuan again. Could it be that what he did is not necessarily right?
Could this be the meaning of hussars?
So, what is right and what should be done to achieve great success?

(End of this chapter)