Yun Yao and Xunzi's ideas are actually similar, but Xunzi admits that 'he wants more and has less things', so his rules of the game and his etiquette are based on the lack of things. Later, Han Feizi did the same, he first admitted the widowhood, and then distributed it.

Yun Yao wants to increase the amount of material to change the 'desire for more and less things'.

After Xunzi apprenticed, he made rapid progress, and he couldn't help but ask Yun Yao: "Teacher, although materials 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 rush to them." It is still possible to form a relative, partial 'desire for more and less things', is it true that good cannot cover everything, and evil will inevitably exist? ”

Xunzi realized one thing, that is, the concept of rarity will not disappear, and it will inevitably lead to struggle. For example, the right to interpret is a rare resource, and for example, cutting-edge technology, these things are rare things in any era. Even if the right of interpretation is given to everyone, there will still be a fight.

"Yes, goodness does not cover everything, and rare things will still exist." Yun Yao said that he had not experienced any Datong world, but since it existed, just accept it, and there is no need to trace it back to the source. In this regard, Yun Yao and most of the Zhuzi Baijia have the same idea, that is, to accept what already exists.

This is also the main difference between Chinese and Western philosophy, just like a mountain, all the schools of thought will think that the mountain is here, then just accept it, there is no need to think about why the mountain is here. But do Western philosophers wonder why mountains are here, and for what special reason? Then they'll get to the bottom of it and rack their brains to think about it.

At this time, the monks of the Western religion will tell both sides that the mountain exists and does not exist. It exists because it is not attached to emptiness, and it does not exist because it is not attached to the Dharma. If you want to say that the mountain does not exist, then you can just take a stone from the mountain and smash the monk's head to the point of bleeding; But if you want to say that mountains exist, then you will definitely not be able to become a Buddha. Therefore, Western religion emphasizes the 'middle way', that is, it cannot be said that it does not exist, after all, monks also have to eat and sleep, and it is impossible for monks to completely deny this kind of thing. But it can't be said that there exists, because by acknowledging these existences, there is no way to attain liberation, so the monks will say that the mountains both exist and do not exist.

Accept the existence of mountains, live with peace of mind, and if something happens such as a flash flood, move to a farther place, accumulate experience with the changes in the mountains, and try to turn the changes in the mountains into conditions that are favorable for your own life. This is the practice of the hundred schools of thought. Of course, the famous experts will definitely discuss whether the name mountain can accurately describe the object in front of them, and have a debate between white horses and non-horses.

Western philosophers will wonder why the mountain is here, is it the will of God, the will of the universe, or the absolute spirit? Or maybe it's squeezed out by the movement of continental plates.

Monks will say that they are not attached to emptiness or the Dharma, that color is emptiness, and emptiness is color. The topic gradually detached itself from the mountain itself, and began to become 'the wind or the flag, or the heart', anyway, whether it is the wind or the flag, in the end, it will always come down to the heart, so the problem of the mountain will eventually become the problem of liberation. The monk is definitely the best at diverting the subject.

Even the immortals said that good cannot cover all the Three Realms, and evil will always exist, Xunzi had a trace of understanding, he said: "The teacher also said before that in order to compete for the right to interpret, a thing can be called good or evil. That is, good and evil can be transformed into each other in the eyes of different people, which reminds me of the story of Bian Que, who is said to have saved people with poison. A medicine that ordinary people eat is a harmful poison, but it is a life-saving medicine for patients. The essence of good and evil is the same, the teacher said that evil is the lack of good, but I think that good is evil, and evil is good. ”

Yun Yao thought to herself that Xunzi's progress was too fast, so it would be a lot of pressure to be a teacher by herself. Although Xunzi is already Yun Yao's second apprentice, her first apprentice Yao Zhuang is only good at weaving and knows nothing about learning. So as a teacher, Yun Yao had never felt the sense of crisis of being crushed by his apprentice before, but now he can be regarded as feeling it.

Xunzi's view has gone beyond the perspective of mortals, after all, many good and bad are prescribed by mortals, for example, flies are said to be pests, but flies are not pests to nature. So both good and evil are the views of mortals, and from the perspective of the Heavenly Dao, what is the difference between good and evil?

Xunzi took a step further on the basis of Yun Yao, since it is impossible for good to completely eliminate evil, then he has a new way of thinking, will good and evil be the same thing at all. It's just that in order to compete for the right to speak, mortals forcibly split the same thing into two, one saying it is good and the other is evil.

The idea is getting clearer and clearer, and Xunzi is also a little excited. To say that something is good is to grasp the right to speak, and to say that something is bad is to draw a clear line.

Saying good is to let everyone learn from themselves, and saying bad is to let everyone not learn from each other.

"When we say that a gentleman is good and a barbarian is bad. The barbarians will also say in turn that the gentleman is bad and the barbarian is good. Xunzi was sometimes excited, sometimes frowned, happy that he had discovered deeper knowledge, and sad about the cruel reality. Thinking of this, Xunzi suddenly felt that his pride was so ignorant and shallow before, and at the same time, he also had questions about the education he received: "Have I always been learning prejudice?" We regard it as a Chinese gentleman, but in the eyes of the barbarians, it must be ugly. And the people we regard as barbarians must also have their own kindness. It's like the state of Chu was regarded as a barbarian back then, but there are also works of "Chu Ci", and there are also famous verses of "the mountains have trees and trees, and the heart is pleasing to the king, and the king does not know". "Teacher, was I wrong before?"

Xunzi's vision was opened, but at the same time, he fell into a kind of historical nihilism, believing that Chinese history was nothing more than Erer, nothing good.

It is indeed powerful to jump out of the perspective of mortals and conclude that good and evil are the same, but historical nihilism is avoided.

In the past, Xunzi used Huayi's distinction as the fundamental baseline for judging good and bad, and no matter how bad Huaxia was, it was better than barbarians. But now he realized that Huaxia and Barbarian were actually the same, and Heavenly Dao would not think that Huaxia and Barbarian were different, just as there was no better or worse between flies and bees for Heavenly Dao. The so-called good and bad are all because of Xunzi's prejudice as a scholar in the Central Plains, and at the same time, the entire Huayi distinction is also a collective prejudice.

Yun Yao laughed and explained: "In fact, in the early days of Yin Shang, Zhou was also one of the Xirong. The reason why King Wen of Zhou wrote "Zhou Yi" is actually to make Zhou change from a barbarian to a Chinese, and the core of "Zhou Yi" is change. Zhou Gongdan even gave a set of standards, and anyone who abides by Zhou etiquette is a Zhou person. Therefore, if there is no Zhou courtesy, we are all barbarians strictly speaking, and only the Song Kingdom is the real China. If it is pushed to the Xia Dynasty, then only the Qi Kingdom that has been destroyed is orthodox in China, and Yin Shang is also a barbarian. "However, Hua Yi Zhi recognized that the era of Qi Huan Gong had changed, and it was no longer a transformation between Hua Yi, but an antagonism. Because Qi Huan Gong wanted to be the overlord, Guan Zi gave an idea to unite the countries of the Central Plains by creating an external enemy. So you understand? The Huaxia and the barbarians can be transformed by adhering to the same standards, or they can be opposed to each other in order to unite their internal relations. If you really want to use a standard to distinguish between good and bad, it depends on who can promote the development of the human race more, whose standard can include more people, simply put, whether you are aiming at Zhou Gongdan or Qi Huan, whether you want to transform or oppose. ”

Xunzi immediately saluted when he heard this, and after listening to the teacher's words, he felt much better, and he said: "The original barbarians can be transformed into Zhou people through Zhou Li, and the original mortals can also become immortals through cultivating immortals, this is a change in the way of heaven." However, to promote the progress of the human race, it is the unchanging way of heaven, which can be said to be unchanged in change, and unchanged in change. Therefore, whether it is Huaxia or barbarians, they should work hard to forge ahead, and the gentleman of Tianxingjian should strive for self-improvement, rather than being complacent, laughing at fifty steps and laughing at one hundred steps. Suddenly, I felt that life had meaning, and I came out of historical nihilism.

At the same time, the Heavenly Dao also lit up the divine light on Xunzi's body, and it was obvious that Xunzi was one step closer to entering the Zhuzi Pavilion.