Original Pinyin version of "The Story of a Silent Man in the Country"

The original pinyin version of "The Witness to the Country" is as follows.

Liang Liang Huihuì Wang Wang said yuē: "The zhī of the few people in the yú country is also yě, as long as the heart is full of heart xīn Yan yān ears ěr yǐ. If there is a fierce xiōng in the river, then zé Move the yí people to the east of the yú river hé, and move the yí to the east of the yú river. There is nothing like the government of a country with few people and a good government. The people of a neighboring country cannot have more people. duō, why hé is also yě?

Mencius said yuē to duì: "The king likes to fight with zhàn. Please use yǐ to fight with zhàn as a metaphor for yù." Filling the tiánran and drumming the gǔzhī, the soldiers and swordsmen are both ready to follow each other, abandoning the weapons and armor and dragging the soldiers and weapons away. Either move a hundred bǎi steps and then stop at zhǐ, or move five to five or ten steps and then stop at zhǐ.

If there are five, five, ten, ten, one step bùxiao, one hundred bǎi step bù, then how can it be so hé as rú?" Said yuē: "No bù can be kě, straight zhí can't be bù one hundred bǎi steps bù earsěr, Yes, it is also yì, and it is yě to go. " said yuē: "If the king knows this, then he has no hope that the people will be as numerous as the neighboring country.

Do not violate wéi farm nóng time shí, grain gǔ does not bù can kě wins shēng food shí also yě; count cù罟gǔ does not bù enter rù洿wūchichí, fish yú turtle biē cannot bù kě Sheng shēng food shí is also yě; axe fǔjin jīn is used to yǐ when it enters the rù mountain shān forest lín, wood cái wood mù can not bù kě wins shēng and yòng is also yě.

Grain gǔ and yǔ fish yú turtle biē not bù can kě win shēng food shí, wood cái wood mù not bù can kě win shēng use yòng, it is shì to make shǐ people mín nourish yǎng life shēng mourning sāng death sǐ no regrets hàn also yě. There is no regrets in raising a good person, raising a good life, losing a person, or dying.

A house with an area of ??five acres is covered with trees and mulberry trees, and a house with five acres and ten acres can be covered with clothes and silk fabrics. Chickens, chickens, dolphins, dogs, gǒu pigs, zhì, zhī livestock xù, there is no wú loss shī, and it is shí at the right time, and those who are seven, seven, ten, and ten can eat meat and meat.

There are hundreds of acres of farmland, don’t take away the land, and the number of households is small, so you can have no hunger. The zhī of xù teaches justice, the zhī of shen expresses the meaning of zhī with filial piety and filial piety, and the person who awards bān white bái zhě does not bear fù and wears it on the road of virtue, lù yǐ.

There are yǒu and yě.

The dog eats what the dog eats, and everyone eats the food but does not know how to check it. Said yuē: 'If it's not fēi, I wǒ is also yě, Sui is also yě. 'What is the difference between yú stabbing everyone and killing the beast zhī, saying yuē'it's not fēi my wǒ is also yě, and the war is also yě'? The king has no crime zuì Sui Suì, Si Tian Tian Xia xiàzhīminmín to zhìyanyān. ”

Appreciation of what a man can do to a country:

This article is about a conversation between Mencius and King Hui of Liang. At that time, in order to increase food production and expand soldiers, all countries suffered from a shortage of labor, so King Hui of Liang wanted to compete with neighboring countries for the people, so he took measures that he thought were "dedicated", but the goal was not achieved. Mencius grasped this contradiction and pointed out that King Hui of Liang's "dedicated" efforts could not make the people submit, and at the same time proposed himself. The full text can be divided into three parts. The first part (paragraph 1) puts forward the principle of "not increasing the number of people". Question. During the Warring States Period, the rulers of various vassal states competed for cities and territories externally, and attacked each other. They "competed for land and killed people to fill the fields; they fought for cities and killed people to fill the cities." Internally, they were cruelly exploited and the labor was heavy. Destroy productivity.

This resulted in a shortage of soldiers and labor.

Competing for manpower has become a top priority for the rulers of various vassal states. Before King Hui of Liang raised the question of "the number of people will not increase", he boasted that "a few people can do their best for the country", and then took disaster relief and rescuing people as an example, saying that his own governance is better than "the governance of neighboring countries", " If there is bad luck in the river, move the people to the east of the river and move the millet to the east of the river; if there is bad luck in the east of the river, the same will happen."

Describe specific disaster relief measures from two aspects. "Inspecting the affairs of neighboring countries is not as good as the intentions of a few people", which further highlights the self-respect of King Hui of Liang, paving the way for the "fifty steps to laugh at a hundred steps" below. "If the people of neighboring countries are not reduced, and the people of the poor are not increased, why not increase it?" King Hui of Liang hoped that more people would join him. Mencius used this mentality of King Hui of Liang to promote the idea of ??"benevolent government" and think Guide him to implement kingly politics.

The second part (paragraphs 2-4) analyzes the reasons why "the people do not increase in number". Mencius did not directly answer the question of "the people will not increase in number", but used an example familiar to King Hui of Liang as a metaphor to inspire the other party and make it easier for the other party to accept it. "The king likes war, please use a metaphor of war." He always mentioned one sentence, and then cited two situations in which two deserters "abandoned their armor and fled with their troops."

Based on the distance of the escape, the rhetorical question "What if it takes fifty steps to laugh at a hundred steps?" to further inspire and induce the other party to unknowingly say something that denies his own argument: "You can't." "It's not even a hundred steps straight, so it's just walking." Finally, he used Zi's spear to attack Zi's shield. "If the king knows this, he can't hope that the people will be more than those of his neighboring countries."

These two sentences suddenly turned to the topic, which not only answered the reason why "the people did not increase", but also revealed the meaning of "laughing at fifty steps and a hundred steps": King Hui of Liang's "immigration to move millet" was different from that of his neighbors. There is no real difference in the lack of dedication of the country's rulers in governing the country, but it is only different in form and quantity. This implies that King Hui of Liang's small favors cannot increase the number of people. To increase the number of people, he must implement benevolent government and act kingly. So the article naturally transitions from the second part to the third part.

The third part (paragraphs 5-7) explains the specific content of Mencius’ “benevolent government” and the fundamental measures to increase the number of people.