Yunyao and Xunzi's ideas were actually similar, but Xunzi admitted that "there are too many things and few things", so his rules of the game and his rituals and music were based on the few things. Later, Han Feizi was the same, both of whom first acknowledged the few things and then distributed them.

Yunyao wanted to increase the amount of matter to change the "desire for too many things".

After Xunzi became a disciple, he made rapid progress. He couldn't help but ask Yunyao: "Teacher, although matter can be increased by the development of technology, the concept of rarity will not disappear. As long as there are rare things, people will definitely flock to them. It can still form a relative, local "desire and few things". Can good really not cover everything, and evil must exist?"

Xunzi realized one thing, that is, the concept of rareness will not disappear, and it will inevitably lead to struggle. For example, the right to explain is rare resources, and for example, cutting-edge technology, these things are rare things no matter which era they are. Even if the right to explain is distributed to everyone, they will still fight.

"Yes, goodness will not cover everything, and rare things will still exist." Yun Yao said that he had never experienced any world of great harmony, but since it exists, just accept it, and there is no need to trace the root cause. In this regard, Yun Yao has the same idea as most of the schools of thought, that is, accept what already exists.

This is also the main difference between Chinese and Western philosophy. It is like a mountain. The hundreds of schools of thought will think that the mountain is here. Just accept it. There is no need to think about why the mountain is here. But Western philosophers will think about why the mountain is here. Is there any special reason? Then they will dig into the bottom line and rack their brains to think.

At this time, the monks of the Western religion will tell both sides that the mountains exist and do not exist. They exist because they are not attached to emptiness and do not exist because they do not exist. They do not exist because they are not attached to the Dharma. If you say that the mountains do not exist, then you can just take a stone from the mountain to smash the monk’s head and blood; but if you say that the mountains exist, you will definitely not become a Buddha. Therefore, Western religion emphasizes the "middle way", which means that it cannot be said that there is no existence. After all, monks also have to eat and sleep, and monks cannot completely deny such things. But they cannot say that they exist, because if you recognize these existences, you cannot be liberated, so monks will say that the mountains exist and do not exist.

Accept the existence of the mountain, and then live with peace of mind. If something like mountain torrent occurs, move to a farther place, accumulate experience of mountain changes, and strive to turn the mountain changes into conditions that are conducive to your own life. This is the practice of various schools of thought. Of course, famous scholars will definitely discuss whether the name of mountain can accurately describe the object in front of you and have a debate on whether the white horse is not a horse.

Western philosophers will think about why the mountain is here, is it the will of God, the will of the universe, or the absolute spirit? Or is it squeezed out by the movement of the continental plate.

The monk would say that he was not attached to emptiness or to Dharma, form is emptiness, emptiness is color. The topic gradually deviated from the mountain itself and began to become "the wind moves or the banner moves, or the heart moves". Anyway, no matter whether it was the wind moves or the banner moves, it would eventually be the heart moves, so the problem of the mountain will eventually become a problem of liberation. The monk is definitely the best at changing the topic.

Even the gods said that good cannot cover all the three realms, and evil will always exist. Xunzi had a slight sense of enlightenment. He said: "The teacher had also said before that in order to compete for the right to explain, something can be called good or evil. That is, good and evil can be transformed from different people. This reminds me of the story of Bian Que. It is said that he once saved people with poison. An ordinary person takes a poison to harm people, but a patient takes a good medicine to save lives. The essence of good and evil is the same. The teacher said that evil is the lack of good, but I think good is evil, and evil is good."

Yunyao thought that Xunzi's progress was too fast, so she was under great pressure to be a teacher by herself. Although Xunzi was already Yunyao's second apprentice, her first apprentice Yao Zhuang was only good at weaving and knew nothing about knowledge. So as a teacher, Yunyao had never felt the sense of crisis that his IQ was crushed by his apprentice before, and now he can be regarded as feeling it.

Xunzi's view has transcended the perspective of mortals. After all, many good and bad are stipulated by mortals. For example, flies are said to be pests, but flies are not pests to nature. Therefore, good and evil are both views of mortals. From the perspective of the way of heaven, what is the difference between good and evil?

Xunzi went further on the basis of Yunyao. Since good cannot completely eliminate evil, he had a new idea. Will good and evil be the same? It’s just that in order to compete for the right to speak, ordinary people forcibly split the same thing into two parts, one said it was good and the other said it was evil.

The idea became clearer and clearer, and Xunzi was also a little excited. Saying something was good is to grasp the right to speak, and saying something was bad is to draw a clear line.

Speaking of goodness is to let everyone learn from themselves, and speaking of badness is to let everyone not learn from each other.

"When we say that gentlemen are good and barbarians are bad, barbarians will also say that gentlemen are bad and barbarians are good." Xunzi was sometimes excited and frowned, happy for discovering deeper knowledge, and sad for the cruel reality. Thinking of this, Xunzi suddenly felt that his pride was so ignorant and shallow, and at the same time he had questions about the education he received: "Has I been learning prejudice? The Chinese gentlemen we regard as the norms must be ugly in the eyes of barbarians. And those who we regard as barbarians must also have their kindness. It is as if Chu was regarded as barbarians back then, but there were also works in "Chu Ci", and there were famous lines of the Book of Songs that "there are trees in the mountains and branches in the mountains, and the heart is pleasing to you but you don't know." "Teacher, am I wrong before?"

Xunzi's vision was opened, but at the same time he was trapped in a kind of historical nihilism, believing that Chinese history was nothing good.

It is indeed great to find that good and evil are the same, but historical nihilism is spared.

In the past, Xunzi used the distinction between China and the barbarians as the fundamental basis for judging good and bad. No matter how bad China is, it is better than the barbarians. But now he realized that China and the barbarians are actually the same. The way of heaven will not think that there is a difference between China and the barbarians, just like for the way of heaven, there is no better one, flies or bees, and which one is worse. The so-called good and bad are all due to Xunzi's prejudice as a scholar in the Central Plains, and the entire distinction between China and the barbarians is also collective prejudice.

Yun Yao smiled and explained: "In fact, in the early days of the Shang Dynasty, Zhou was also one of the Western Rong. The reason why King Wen of Zhou wrote the "Book of Changes" was to change Zhou from barbarians to Chinese. The core of the "Book of Changes" was to change. Zhou Gongdan even gave a set of standards, and everyone who abides by Zhou rituals were Zhou people. So if there was no Zhou rituals, we would strictly count them as barbarians, and only Song was the real Chinese. If it were to be extended to Xia Dynasty, only the destroyed Qi Kingdom was the orthodox, and the Shang Dynasty was also barbarians." "However, the Chinese and foreigners had changed in the era of Duke Huan of Qi, and they were no longer Chinese.

The transformation between them turned into an opposition. Because Duke Huan of Qi wanted to be the hegemon, Guan Zi gave an idea to unite the Central Plains by creating an external enemy. So can you understand? China and the barbarians can transform by abiding by the same standards, or they can fight against each other in order to unite their respective internal relations. If you really want to use a standard to distinguish between good and bad, it depends on who can better promote the development of the human race and whose standard can cover more people. Simply put, do you aim to transform or opposition?”

Xunzi immediately saluted and heard the teacher's words. He felt much better. He said: "The original barbarians can be transformed into Zhou people through Zhou rituals, and the original mortals can also become immortals through cultivation of immortals. This is the change of the way of heaven. However, promoting the progress of the human race is the unchanging of the way of heaven. It can be said that there is unchanging in change and there is change in unchanging. Therefore, both the Chinese and the barbarians should work hard to make progress. The gentleman should strive to improve himself, instead of being complacent, laughing at a hundred steps." He suddenly felt that life had meaning and also came out of historical nihilism.
Chapter completed!