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圣王在上,而民不冻飢者,非能耕而食之,織而农之也,为开其資財之道也。故尧禹有九年之水,湯有七年之旱,而国亡捐瘠者,以畜积多而备先具也。今海內为一,土地人民之众,不避湯禹,加以亡天灾数年之水旱,而畜积末及者,何也?地有遺利,民有余力:生谷之土未尽垦,山澤之利未尽山也,游食之民未尽归农也。以古圣王时和当时相比,指出当时蓄积未及,其病在于“不农”,从实际情况出发,为立論提供基础。开头提出人君当为民开資財之道,概括了全篇的用意。民貧則奸邪生,貧生于不足,不足生于不农,不农則不地著,不地著則离乡輕家,民如鳥兽,虽有高城深池,严法重刑,犹不能禁也。夫寒之于衣,不待輕暖;飢之于食,不待甘(上日);飢寒至身,不顾廉恥,人情一日不再食則飢,終岁不制衣則寒。夫腹飢不得食,肤寒不得衣,虽慈
The king of the king, and the people do not freeze the hungry, non-farming and food, weaving and farming also, as a way to open its own money. Therefore, Yao Yu has nine years of water, soup has seven years of drought, and the country died donated barren, to livestock products and more prepared first. Now this sea is a land, the people of the land, not to Yu Yu, to be a natural disaster drought and drought for several years, and animal products at the end and who ?, there is a heir, people have spare capacity: Yamashita benefits not the mountain also, the tourist population did not make it to the farmers. Compared with the time of the ancient king, it pointed out that the time was not yet built up. The disease lies in “non-farming” and proceeded from the actual conditions to provide the foundation for the argument. At the beginning, I proposed that a man should be a member of the public for the purpose of financing public money and summed up the intention of the entire article. People living in poverty are evil spirits, poor students born in less than enough, not born in agriculture, not in agriculture is not the way, not to leave the country light home, people like birds and beasts, although the city of deep deep pool, Yan law, Can not forbid also. The cold in the clothes, not to be lightly warm; hunger at food, not to be willing (last day); cold to the body, regardless of shame, humanity no longer eat hunger, no clothes at the end of the year is cold. Fu hungry food, cold clothes, though mercy