To drive fish for the deep, to drive nobility for the Cong(wèi yuān qū yú，wèi cóng qū jué)

To drive away fish for the deep, to drive away birds for the clump

It is a Chinese idiom. The Pinyin is w è iyu ā NQ ū y ú, w è IC ó ngq ū Qu è, which means that the otter wants to catch fish but drives the fish to the abyss. The kite Eagle wants to catch sparrow but drives the sparrow to the jungle. The original method of metaphor is improper, which is counterproductive. Now it is used to describe people who are not good at uniting or winning over people, and who can rely on the strength to drive to the hostile side. It is also compared to bad government and lax people's mind, which makes the people turn to the enemy.

explain

Drive the fish into the abyss and the birds into the forest. It refers to people who are not good at uniting and rush to each other with the strength they can rely on. (Dictionary of Chinese idioms) refers to poor government and lax people's mind, which makes people turn to the enemy. It is the same as "driving the fish for the deep, driving the nobility for the cong". (Chinese Classics)

Original works

Mencius said, "when Jie and Zhou lost the world, he lost his people; when he lost his people, he lost his heart. If you want to get the people, you will get the world; if you want to get the people, you will get the people; if you want to get the people, you will get the people; if you want to get the people, you will get the people; if you want to get the people together, do not do what you want to do. The people's return to benevolence is just like the water's going down and the beast's going out. Therefore, those who drive fish for yuan are otters; those who drive Jue for Cong (3) are rowers; those who drive people for Tangwu are Jie and Zhou. Today, if there are good and benevolent monarchs, all the princes will be driven by them. Although you want to have no king, you can't have it. Today's desire for the king is just like the disease of seven years and the love of three years (5). If you don't want to be an animal, you can't do it all your life. If he is not determined to be benevolent, he will worry about humiliation all his life, so that he will fall into death. The book of songs says: "he nengshu, who carried Xu and drowned (6)" That's what it's called

Notes on works

(1) Er ye: that's all. (2) Kuang: the same as Kuang, the wilderness. (3) Jue: the same as "sparrow." (4) Zhun: a kind of Raptor like a kite hawk. (5) AI: Chen AI, commonly used in moxibustion, the longer the storage time, the better the curative effect. (6) he nengshu, Zai Xu and drowning: quoted from the book of songs. Shu, Shan, Hao; Zai, sentence initial auxiliary word, meaningless; Xu, Xiang; and, and; drown, drown

Original translation

Mencius said: "the reason why Jie and Zhou lost the world was because they lost the support of the common people; the reason why they lost the support of the common people was because they lost the support of the people. There is a way to get the support of the people: to get the support of the people, you can get the support of the people; there is a way to get the support of the people: to get the support of the people, you can get the support of the people; there is also a way to get the support of the people: what they want, they will be satisfied, what they hate, they will not be imposed on them. That's all. The common people's obedience to benevolence is like water flowing low and animals running into the wilderness. Therefore, it is the otter who feeds fish for Shenchi, the kite hawk who feeds birds for the black sparrow for the forest, and Xia Ying and King Zhou of Yin who kill the common people for King Tang of Shang Dynasty and King Wu of Zhou Dynasty. In today's world, if any princes like benevolence, then other princes will drive the common people for him. Even if he doesn't want to unify the world, he will be forced to do so. Now those who want to unify the world are just like those who have been ill for seven years and need to be treated by Chen AI for more than three years. If they don't cultivate and save money, they will not get it all their lives. In the same way, if you don't make up your mind to be benevolent, you will suffer and be humiliated all your life until you fall into the abyss of death. The book of songs says, "how to do it well is just to fall into the water." That's what I mean

Appreciative Remarks

One is the issue of popular will, and the other is the issue of benevolent government. They are closely related and complement each other. the issue of popular will reflects the idea of people-oriented. Those who win the popular will will win the world, and those who lose the popular will will lose the world. Of course, it has not risen to the height of "the people, only the people, are the driving force of creating world history" (Mao Zedong). A benevolent government gains the people's support, while a benevolent government loses the people's support. Drive the fish for the deep and the birds for the clumps. Bad people help good people unintentionally, and evil has become the driving force to promote the progress of history. What it contains is the historical dialectics of good and evil. in a small sense, there is also a phenomenon of "driving fish for the deep and birds for the clump" between regions, units and businesses. For example, the "job hopping" of talents often occurs because the leaders of the original unit have lost the trust of talents, which is equivalent to the leaders of this unit taking the initiative to drive their talents to another unit. Another example is business competition. If a business sells fake and shoddy goods, raises prices, and has a bad service attitude, it is driving customers to other businesses, inadvertently helping its competitors. The inspiration here is very simple. But in real life and work, we often unconsciously do this kind of "driving fish for the deep, driving birds for the clumps" stupid thing, but we still don't realize it. In this way, it is necessary to reflect on whether we have become the otter "driving fish for the deep" or the kite Hawk "driving birds for the clump". Of course, I hope not.

Source of works

"Driving fish for the deep, driving birds for the clumps" comes from the chapter of Li Lou in Mencius. "Mencius" is a collection of Mencius' opinions, which is compiled by Mencius and his disciples. It records Mencius' language, political views (benevolent government, the distinction between the king and the overlord, people-oriented, the difference between the king's heart and the people's respect for the king's light) and political actions. Mencius once imitated Confucius and led his disciples around the world. But it was not accepted by other countries at that time. He retired and wrote books with his disciples. Mencius has seven chapters handed down from generation to generation: King Hui of Liang, Gongsun Chou, Teng Wengong, Lilou, wanzhang, Gaozi and Jinxin. The starting point of his theory is the theory of good nature, which puts forward "benevolent government" and "kingly way", and advocates the rule of virtue. In the Southern Song Dynasty, Zhu Xi combined Mencius with the Analects of Confucius, the great learning, and the doctrine of the mean, and called them "four books". Mencius was the largest and heaviest of the four books, with more than 35000 words. From then on until the end of the Qing Dynasty, "four books" had always been the compulsory content of the imperial examination.

About the author

Mencius (372-289 BC) was named Ke and was named Ziyu. During the Warring States period, people from the state of Lu were descended from the father of Lu Guoqing. He is a famous thinker and educator in ancient China and a representative of Confucianism in the Warring States period. He is the author of Mencius. Mencius inherited and carried forward Confucius' thoughts, and became a generation of Confucian masters next only to Confucius, known as "Yasheng", and together with Confucius as "Confucius and Mencius". Mencius' essays are eloquent, energetic, eloquent, logical, sharp and witty, representing the peak of traditional prose writing. Mencius put forward the theory of good nature on the issue of human nature, that is, "human nature is good at the beginning." [idiom story] it is said that emperor Xin (King Zhou) indulged in wine and sex in his later years, ignored political affairs, tortured all those who dared to oppose him, overcharged the common people, and enriched the national treasury with food and treasure, which made the people miserable. The Fang States and tribes in the world could not bear the tyranny of emperor Xin. They betrayed the Shang Dynasty one after another and attached themselves to the Zhou tribe, which implemented benevolent government and ruled by rites and music. The aristocracy of Shang Dynasty was worried about the future of Shang Dynasty. They were worried that the foundation of Shang Tang would be ruined in their own hands. Prince Bigan is emperor Xin's uncle, the little son is emperor Xin's elder brother, and the grand master Jizi is also emperor Xin's relative of the same surname. They often get together to discuss countermeasures, and they are determined to risk their lives to dissuade emperor Xin from changing his ways. Who would have thought that emperor Xin was stubborn, not only did he not listen to the advice, but he started a fire, killed Bigan and took out his heart. Jizi saw that there was no hope of admonishment, so he pretended to be crazy and finally saved his life. He was punished as a slave and imprisoned. Weizi saw that the Shang Dynasty was gone, so he left Chaoge and returned to his fiefdom. But taishiqi and shaoshiqiang went to Zhou tribe with sacrificial instruments and musical instruments of Shang royal family. The news of emperor Xin's rebellion spread to Jifa, the Zhou tribe. He thought that the time was ripe to attack emperor Xin, so he sent 50000 troops, led by Taigong Wang, who was proficient in the art of war. He crossed the Yellow River and went to Mengjin to join 800 princes. The tribes of the world held an oath meeting in Mengjin, announced the crime of emperor Xin's cruelty to the people, and encouraged everyone to fight against Zhou. Facing the situation of betrayal and separation, Emperor Xin in Chaoge city became a real loner. The army he hastily organized turned around before the battle, so he had to set himself on fire and became a synonym for the king of subjugation. Mencius believed that the reason why Jie and Zhou died was not the so-called Providence, but their loss of popular support. In fact, Emperor Xin's great efforts to build Lu Tai and Ju Qiao were a measure to hurt the people's hearts. Only when the monarch implements a benevolent government and takes care of the common people, can the common people support the monarch and the country enjoy long-term stability. On the contrary, just like in the biological world, where the otter lives on fish, the fish will escape one after another; when the Falcon flies by, the birds will fly to the depths of the forest to hide. So it's the otter that drives the fish into the deep water, and the falcon that turns the jungle into a home for birds. It can be seen that Jie Zhou was the otter and Falcon who drove the people to King Tang of Shang Dynasty and King Wu of Zhou Dynasty.

Chinese PinYin : wèi yuān qū yú，wèi cóng qū jué