「昔者文王之治歧也，耕者九一，仕者世祿"King Wan's government of Chi was as follows-The husbandmen cultivated for the government one-ninth of the land, the descendants of officers were salaried. James Legge, The Works of Mencius, op cit., pp.161-162"。」（孟子梁惠王下）
孟子指出，周文王（西伯姬昌）治理西岐時代，每戶農家領有一百畝私田，耕作五穀。農舍五畝地，周圍種桑，養蠶、養雞、養豬。如此，五十歲長者穿絲綢，天涼不受凍。七十歲老者，有肉吃，長夜不覺飢餓。而八戶農家共同出力，耕作一百畝公田。私田收成歸每戶農家，公田收成歸公家，無論豐收或歉收。這就是助而不稅的九一「井田制」。
因此，天下老者皆率家人到西岐耕作，家家衣食豐足，養老送終無憾。孟子稱此乃王道之始"The people nourish their living and bury their dead without any feeling against any, is the first step of royal government. Ibid. p. 131"。（孟子梁惠王上）
而且，文王施行「世祿制」，凡到西岐任職的官員，告老退休，除職位不由子孫接替外，其奉祿由子孫世世代代享有，因此，賢能俊傑樂於來到西岐任職，若姜太公即從東海來西岐養老，並以其賢能才智，受文王重用。爾後輔佐武王克紂，封於呂，兒子亦受周公封於齊。（參考孟子盡心上）
故而，孟子談王道，乃以文王治西岐的「仁政」為版本。
耕者的九一井田制與士大夫的世祿制，仍沿用於周朝的封建體制，亦為封建社會的庶民生活基礎，農夫因井田制而有恒產，讀書人因世祿制而有恒產，「有恆產者有恆心"If they have a certain livelihood, they will a fixed heart. Ibid.pp.239-240"」（孟子滕文公上）孝悌行於鄉里，民間安和樂利。
孔子時代，世祿制仍存在，是讀書人的出路所在。故而，孔子鼓勵學生：「學也，祿在其中矣！"So with learning, emolument may be found in it. James Legge, Confucian Analects, op cit.,p.301"」（論語、衛靈公）但是，「井田制」已遭破壞，故說：「耕也，餒在其中矣！"There is ploughing, even in that there is sometimes want. Ibid"」（同上）但勉勵學生：「君子謀道不謀食。….君子憂道不憂貧。"The object of the superior man is truth, food is not his object.......The superior is anxious lest he should not get truth, he is not anxious lest poverty should come upon him. Ibid"」（同上）
此「安貧樂道」精神，孟子亦以「無恆產而有恆心者，惟士為能。"They are only men of education, who, without a certain livelihood, are able to maintain a fixed heart. James Legge, The Works of Mencius,Ibid. P.147"」（孟子梁惠王上），延續儒家傳統。
究竟，孔子、孟子皆不忍見封建社會的不平等現象，謂：「不患寡而患不均，不患貧而患不安。」（論語季氏）尤其,農民瀕臨挨餓受凍!
孔子訴諸「封建制度」的恢復，而揭示「仁德」乃西周封建制度的基礎，孟子訴求「文王仁政」的恢復，王道始有立足點。而兩人的交集就在:恢復助而不稅的九一井田制與個人避開世祿制.
孔、孟的最高指導原則可見於：
「仲尼祖述堯舜，憲章文武，…. 萬物並育而不相害，道並行而不相悖。小德川流，大德敦化。此天地之所以為大也。"Chung-ni handed down the doctrines of Yao and Sun, as if they had been his ancestors, and elegantly displayed of Wan and Wu, taking them as his model......All things are nourished together without their injuring one another. The courses of seasons, and of the sun and moon are pursued without any collision among them. The smaller energies are like river currents, the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great. James Legge.The doctrine of the Mean,pp. 427-428"」（中庸第三十一章）
孔子的機械論宇宙觀 ，立基於自然神論，可見一斑。
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2012. 01. 15
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