Chapter 13 Duke Wei Ling, the lost dog, fifteenth
15.1 Duke Ling of Wei asked Chen Yu about Confucius.Confucius said to him: "You have heard about the Zudou matter; you have never learned about the military affairs." It will be carried out tomorrow.
"Chen", in the same battle.Chen is an ancient style, and Zhen is a later-rising vulgar style.During the Sui and Tang Dynasties, most of the Chens who practiced Chen made battles, but in the pre-Qin and Han Dynasties, they all made Chens.In the Eastern Han Dynasty, Xu Shen used Chen as the Chen of the Chen State, and added the Chen next to it as the Chen of the Exhibition, trying to distinguish these two words.At that time, there were still no array characters ("攴" and "Bu" in "Shuowen"). (1)
Yanzhi of the Northern Qi Dynasty said, Chen of Chen, Liu Tao, Zuozhuan are all Chen; There are no other characters, only Wang Xizhi's "Xiaoxiao Chapter", Dufu is next to a car" ("Yan's Family Instructions? Documentary Evidence"). "Xiao Xiao Zhang" is Wang Xizhi's "Xiao Xiao Chapter" recorded in "Sui Shu? Jing Ji Zhi".According to Yan's textual research, it is popular to use arrays as Chen in later generations, which can be traced back to Jin.
When Wei Linggong asked Chen, he was asking for military advice, not limited to formations.For example, "Cao Mo Zhi Chen" on the bamboo slips of Chu Bo, is the military book that Duke Zhuang of Lu asked Cao Mo about Chen, and the content is also about military affairs in general.
"Zu Dou", Zu is a small table for cutting meat, and Dou is a utensil for serving soup and sauce.Both are made of copper and wood, and here they refer to sacrificial vessels.
"Military brigade", there are many levels in the ancient army organization, the ancients used "soldiers" to refer to the low-level organization, and "military brigade" refers to the high-level organization
The establishment (see "Sun Tzu? Conspiracy"), here refers to the army.
"Zuo Zhuan" in the eleventh year of Duke Ai, Kong Wenzi was about to attack the uncle's disease, and asked Confucius for advice. Confucius said, "The matter of Hu Gui, you can learn from it. The matter of Jiabing is unknown." "Hu" is Hu , Hu and Gui are both sacrificial vessels for holding cereals, and the two passages are exactly the same.Confucius is famous for his knowledge of propriety.Su Zhe said that at the meeting in Jiagu, Qi Chenli said to Qihou: "Confucius knows the propriety but has no courage. If you let the Lai people rob Luhou with soldiers, you will surely succeed." ("Zuo Zhuan" Dinggong ten years ), Wei Linggong also had this impression of Confucius. He thought that Confucius was good at rituals, not military affairs. He asked Chen to deliberately make things difficult for Confucius. Confucius understood his intentions, so he left Weiguo the next day ("Ancient History") .
Confucius served Duke Ling of Wei in the last three years of Duke Ling of Wei's reign, that is, from 495 BC to 493 BC.He left Weiguo in 493 BC.The record here is the day before Confucius left Weiguo, which can be accurate to the sky. (Confucius does not like to talk about military affairs)
Note: [1] For example, "If you don't honor the virtuous, let the people not fight" (Chapter 3), "Therefore, if the great way is abandoned, how can there be benevolence and righteousness; when wisdom comes out, how can there be great hypocrisy; How can there be a loyal minister" (Chapter 18), "Abandon sage and abandon wisdom, and the people will benefit a hundred times; Absolutely abandon righteousness, the people will return to filial piety; "(Chapter 20), "Therefore, when virtue is lost, benevolence is followed, when benevolence is lost, righteousness is followed, and when righteousness is lost, propriety is followed. For those who are courteous, loyalty and trustworthiness are thin, and chaos is the first" (Chapter 38), of which " "Never benevolent and abandon righteousness", although the Guodian Chu Bamboo Slips wrote "Absolutely Fake and Abandon Fraud", it cannot change our basic impression of the whole book.
15.2 In Chen Jueliang, the follower was ill and could not thrive.Zi Lu was stunned and said: "A gentleman is also poor?" Zi said: "A gentleman is always poor, but a villain is too poor." Many monks in ancient times were ascetics, without work, without income, wandering around, relying on begging for their livelihood pregnancy.The same is true of saints.They have an indissoluble bond with beggars.Intellectuals turned out to be freelancers.The characteristic of freelancing is that it depends on others for charity, and someone supports him.Stories about saints are bound to suffer hardships. Monk Tang went through ninety-nine and eighty-one hardships to learn scriptures, and being hungry is commonplace.
Confucius traveled around the world, and there were three major disasters: one was the siege of Kuang Kuang (496 BC), see 9.5 of Zihan; "7.23; once in Chen Duanliang (489 BC), which is what is mentioned here.This is the third catastrophe. "Jie Chen Jue Liang", that is, no food in Chen Chen. "Grain", "Shiwen" cited Zheng Zheng's annotation as "rice", the words are different, but the meaning is the same.Mencius said, "The misfortune of a gentleman is between Chen and Cai, and there is no acquaintance between superiors and superiors" ("Mencius? Dedicated to the Heart"), and described the location of the food shortage as between Chen and Cai. "Xunzi? You Zuo" also mentioned this matter, saying "If there is no fire for seven days, and there is no rice, the disciples will all be hungry." Enough.At that time, Zilu couldn't figure it out. Confucius explained a lot of truths to him, saying, how do you know that I won't make a fortune "under the mulberry tree"?Yang Liang's note: "Sang Luo, in September, Confucius was exposed and lived under this tree." The situation is more specific, they were hungry under a mulberry tree with falling leaves. This time I was hungry, but everyone was hungry. "solid", the old annotations all think it is the meaning of course, including Zhu's annotation, but Zhu's annotation quoted Cheng Zi, but interpreted "solid poverty" as "sticking to one's poverty", and later said that it is not advisable. At that time, Zilu was so angry that he jumped up and said, "A gentleman is also poor." That is, should a gentleman be so hungry?Confucius said, "A gentleman is always poor, but a villain is too poor." That is to say, a gentleman will certainly suffer from poverty, but it is not like a villain who cannot stand being poor and becomes hysterical when he is poor. Here, the same "gentlemen" have different understandings. Zilu believes that a gentleman is a decent person, not only must have food to eat, but also eat well, just like some nostalgics say that in the past, when a professor was in a chaotic world, he still had four dishes and one soup.He said "a gentleman of status". A "gentleman of status" is an aristocrat. The gentleman mentioned by Confucius is not this kind of gentleman.He said "moral gentleman". A "moral gentleman" has a gentleman's demeanor, but he may not necessarily be rich or powerful. If it is not done well, it will inevitably lead to hunger.A gentleman is poor, but he must also be poor.He said in the previous article, "It is difficult to be poor without complaints, and it is easy to be rich without arrogance" ("Xianwen" 14.10). temper.Confucius meant that, like you, you belong to "poor people". (Gentlemen cannot avoid hunger) 15.3 The Master said: "Give it to me, female (you), do you want to give it to someone who is knowledgeable and knowledgeable?" : "It's not true, let me make it consistent." Confucius emphasized the simplicity and complexity.Not only did he deny that he was particularly smart, he even denied having a lot of knowledge and a good memory. There are two reading methods for "knowledge": one is to express memory, and it is pronounced zhi; the other is to express knowledge, and it is pronounced shi.Here refers to the former.
There are two types of human memory: one is rote memorization and mechanical memory; the other is memory based on understanding and memory by association.What Confucius said to Zi Gong means, do you think I am a well-known man who remembers everything?no.In fact, I rely on "consistency". This "one" of "consistent" is not a suggestive clue, such as a key word or a key example, but a penetrating clue, such as a principle or a principle.Li Zhongfu said in the Qing Dynasty, "Liu Wenjing said that Qiu Wenzhuang was rich and few important. He said that although Qiu Zhongshen had loose money, he regretted that he had no money to pass it through. Wen Zhuang laughed and said: "Although Liu Zigui has money, he has no loose money to pass through." "("Four Books Reflexive Record").The metaphor of change and money rope is very vivid. Things that are "consistent" are things that can connect scattered memories like Qian Chuanzi. Chinese academics study themselves, there are many people, and there are also many articles and books. The problem is that they lack theoretical penetration and overall grasp of the content. Criticized, and even retorted, saying that I have a lot of money, which is much richer than you.
"Liren" 4.15, Confucius said, "My way is consistent", Zeng Zi said, Confucius' "way" is "loyalty and forgiveness".
In the 1950s, China banned and suppressed various "reactionary Daoists", one of which was called "Yiguandao". "Yiguandao" has many believers in Taiwan. (consistent)
15.4 The Master said: "Yu, those who know virtue are rare."
Confucius told Zilu that there are too few people who understand morality.He is isolated. (Few people understand morality)
15.5 The Master said: "Those who govern by doing nothing will be like Shun? What is the purpose of the husband? Just respect yourself and face the south."
"Governance by doing nothing" is a governance technique advocated by Taoism.Taoism talks about governance by doing nothing, and Huang Lao's art is based on the Yellow Emperor as an example.Taoists say this kind of saying the most, but it's not that others don't say it.This kind of ideal is talked about by everyone, and Confucianism also talks about it, and they also appreciate the inaction and governance in the early legends.However, what Confucius emphasized was that the sage king should stand upright and start with himself first. His role models are Yao and Shun.
The Yellow Emperor governed the world with his clothes hanging down, mainly experts governing the country. The so-called "seven assistants", "six phases" and "four histories" refer to experts governing the country.The Yellow Emperor's book popular in the Warring States Qin and Han Dynasties is based on this kind of story.
"Shangshu" includes "Yao Dian" and "Shun Dian", and it also talks about the division of labor among officials, each performing their own duties, which is the foundation of Confucianism. leadership team.
Whether it is Taoism or Confucianism, the so-called inaction is actually doing everything.The person in charge is not an expert, but he will choose and manage experts and use experts. "One big fool manages a bunch of smart people", of course it saves worry and effort. (Govern by doing nothing)
15.6 Zi Zhang Wen Xing.The Master said: "If you speak faithfully and act with respect, even if you are a barbaric country, you will do it. If your words are not faithful and faithful, and your actions are not respectful, will it be practiced even in the state? If you stand up, you will see that it is in front of you; if you are in public opinion, you will see it. Relying on the balance, the husband will do it later." Zi Zhang wrote to the gentry.
"Xing" means to go, to travel far.In the ancient Japanese script, there is a special category of asking lines.
"Barbarian state", a barbaric country.In ancient times, "man" was often used to refer to the ethnic minorities in southern China, and "貊" sounded mo, referring to the ethnic minorities in northeast China. "貊" is also called "raccoon dog" in ancient books.This generally refers to the barbaric areas in ancient times.
"Zhouli", on the contrary to the former, refers to the civilized area.In the ancient country system, the suburbs of cities were compiled into states.
"Li" means to stand on the ground, to stand on the ground while walking, which is the opposite of "zaiyu". "Zaiyu" means traveling by car.
"Shen Yuqian", "Shen" should be read as a reference to the reference, Wang Yinzhi said that it means "similar to the front" ("Shen" in "Jingyi Shuwen? In front, right in front of my own face.
"Leaning on the balance" means that there seems to be a word lying across the yoke of the cart.
Zizhang asked about traveling, and Confucius answered two things: "Speak faithfully and act faithfully and respectfully".He asked Zizhang to remember these two items and never forget them wherever he went.When walking, there are these six characters in front of your eyes; when you are riding a car, you also have these six characters in front of your eyes.With these six words, travel all over the world.Zizhang didn't bring the brochure, so he hurriedly wrote these six words on the gentleman's notebook.
"Shen" is the part of the waist that hangs down.Officials and Confucians should tuck the wat in their belts.People who dress in this way are called gentlemen, who are now simply called gentlemen.A gentleman's gentry has a section in the front that hangs down, like a tie on a suit.Ties are said to have originated in the army, and they existed in Roman times, but the current suit is something from the 19th century.Their gentlemen hang this one around their necks, and we hang this one around our waists.We can imagine that Zizhang lifted up the tie-shaped part with his left hand, held it in his hand, like a copybook, and then wrote on it with his right hand.This is quick wit.Now, if you don't have a notebook, you can write on your tie.
Some people say that the phrase "Zi Zhang Shu Zhu Gentlemen" has something to do with the invention of the silk script.When was the silk script invented in China?Those who do textile history and book history are very concerned.Mr. Qian Cunxun said that the silk script was invented no later than the 6th and 7th centuries BC, mainly based on this passage. (1)
Zizhang was young, and Confucius returned to Lu in self-defense. Zizhang was only 20 years old. This passage should be said by Confucius in his later years. (Zi Zhang Shushen)
Note: [1] In fact, this evidence is not convincing, because Zizhang recorded the teacher's words on his belt, which was just an accidental behavior. We can't say that the belt is the silk book.
15.7 The Master said: "Zhizhai Shiyu! A state with the way is like a arrow, and a state without the way is like an arrow. A gentleman is like a gentleman! If the state has the way, you will be an official, and if the state has no way, you can take it into your heart."
"Shi Yu", that is, Shi Yu, with the word Ziyu, is only found here.
"Xian Boyu", see "Xianwen" 14.25.
Both of these people are famous ministers of Weiguo.They have experienced Wei Xiangong, Shang Gong, Xian Gong, Xiang Gong and Ling Gong who died and returned.Confucius met Duke Ling of Wei, and he once told Ji Kangzi that "Duke Ling of Wei has no way" ("Xianwen" 14.19).Linggong has no way, so he definitely didn't run away.But before Linggong, when did the state have its own way?have no idea.
Confucius' philosophy of life is that at all times, people should be treated with the straight way. If the state has the way, you should come out to be an official; if the state has no way, you should retire.Principles must be adhered to, and lives must not be lost. This passage may have been spoken by Confucius during his official career, that is, 495-493 BC or 488-485 BC. (Shi Yu and Yun Boyu) 15.8 The Master said: "If you can communicate with words but not with words, you will lose people; if you can't communicate with words but with words, you will lose words. Those who know (wisdom) will not lose people, nor will they lose words. "Confucius speaks carefully and is very particular about speaking.He believes that it is "losing people" to talk to people instead of talking; it is "losing words" to talk to people when they should not talk to them; "Be able to talk with words but not talk with words" is concealment, "not to talk with words but talk with words" is impatience. (Loss of people and gaffes) 15.9 Confucius said: "A person of lofty ideals and benevolent people do not seek life to harm benevolence, but kill themselves to achieve benevolence." Confucius loved life and never risked his life lightly.But life is precious, and the price of benevolence is even higher.He said that a person with lofty ideals and benevolence will not harm benevolence in order to survive, but will resolutely dedicate himself to benevolence. This is called "death to benevolence". (Death to benevolence) 15.10 Zi Gong asked about benevolence.Zi said: "If a worker wants to be good at his work, he must first sharpen his tools. Living in a state, he serves the sages of his officials and the benevolence of his scholars." Zigong asked about benevolence, that is, how to do things that are in line with benevolence.Confucius believed that the first thing to do is to establish a good relationship with the country's elite, the best doctors, and the most benevolent scholars.It's like a craftsman who wants to do a good job, first prepares the tools. Here, we should pay attention to the fact that Confucius used the word "shi" when referring to "the sage of his official" and the word "friend" when referring to "the benevolent man of his scholar".It can be seen that he regards Zigong's status as a "scholar". "Friend" and "Yu" are related, basically a parallel relationship.In the bronze inscriptions of the Western Zhou Dynasty, there is always a "right person" accompanying the person who is ordered to attend the ceremony of the book of orders. This kind of right person is a "friend". (Zigong asked about benevolence) 15.11 Yan Yuan asked about being a state.The Master said: "When traveling in the summer, take advantage of Yin's scorpion and serve Zhou's crown. The music is "Shao" and "Wu (Wu)". Let the sound of Zheng be far away from sycophants. The sound of Zheng is lewd, and sycophants are dangerous." How to govern the country, Confucius answered four points: (1) "The time to go to Xia Dynasty" is the time when the Xia Dynasty is implemented.In ancient times, there was a saying of "Three Zhengs", Xia Zhengjian Yin (Meng Chun, the first month), Yin Zheng Jian Chou (Ji Dong December), Zhou Zheng Jian Zi (mid winter November).In the Spring and Autumn Period, Jin used Xia Zheng, and Lu used Zhou Zheng.Today's "Da Dai Li" has a chapter called "Xia Xiaozheng", which was originally different, and it is said that it is the moon order of the Xia Dynasty. (2) "Cheng Yin's 辂", "辂", also known as "Road" in ancient books, is a relatively advanced carriage.The invention of domesticated horses and carriages was earlier in Central Asia and West Asia than in China. "Shiben" says "Xi Zhong made a chariot", it seems that there was a chariot in the Xia Dynasty.However, the earliest horse-drawn carriages in China can only be seen from the late Shang Dynasty according to archaeological discoveries. (3) "Serving Zhou Zhimian", Zhou people pay attention to dressing, and the hats are particularly well made. (4) "Music is "Shao" and "Dance (Wu)". The "music" mentioned by the ancients includes vocal music, instrumental music, and dance, and it is a combination of the three.According to Yu Yue's textual research, the "dance" here should be read as "wu" ("Qun Jing Ping Yi").
Sima Qian said, "Three hundred and five chapters, Confucius sang them all in order to harmonize the sounds of "Shao", "Wu", "Ya" and "Song"" ("Historical Records? A Family of Confucius"), also "Shao", "Song" "Wu" and said.Confucius liked classical music.Westerners often refer to Greece and Rome as "classical", but their classical music is actually not ancient, it is only the music of the late 18th and early 19th centuries.In the age of Confucius, there were six kinds of the most famous classical music: one is "Cloud Gate", which is the music of the Yellow Emperor; the second is "Xianchi", which is the music of Tang Yao; the third is "Da Shao", which is the music of Yu Shun; The fourth is "Da Xia", which is the music of Xia Yu; the fifth is "Da Sui", which is the music of Shang Tang; the sixth is "Da Wu", which is the music of King Wu of Zhou.Among the six kinds of music, Confucius liked "Shao" the most, followed by "Wu" ("Bayi" 3.25).He listened to "Shao" music in the state of Qi, and said, "I don't know the taste of meat in March" ("Shu Er" 7.14). These four items all belong to making rituals and making music. In addition, Confucius also added that there are some bad things that must be cleared: One is to "release the sound of Zheng". "Fang" means expulsion, and here it refers to clearing; "Zheng Sheng" means popular music, which is the opposite of gag music.The popular music at that time was mainly the popular music of Zheng, Song, Wei, Qi and other countries, especially the music related to the love between men and women ("Book of Rites? Book of Music"), which Confucius evaluated as "obscene". "Kindness" is lasciviousness.Classical music is too elegant, common people can't understand it and can't hear it. Even if a man is in love with a woman, it is not "prostitution". What a gentleman hears is the sound of morality.Pop music is different, everyone understands it, Confucius hates it, saying that it is "prostitution", and it cannot be destroyed.
The second is "far-away sycophants". "Far away" means to avoid, and "sycophant" is a person who can speak well and sweet words. Confucius also hates it, and his evaluation is "dangerous". "Almost" is dangerous.
In the past, there were four sentences: live in an American house, drive a German car, marry a Japanese wife, and eat Chinese food (there are many different stories, so I don’t prepare them).Confucius said that the calendar is better from the Xia Dynasty, the car is better from the Shang Dynasty, the hat is better from the Zhou Dynasty, and the music is better from the classical ones. It is best to combine the best from different periods.Now, China's calendar, cars, and hats have been completely Westernized, and music has been beaten to the ground. China's own treasures, or the quintessence of China, are only left with traditional Chinese medicine, Peking opera, alchemy, martial arts, and Chinese cuisine. It is Chinese words, Chinese characters and Chinese people.But even these are things that have changed flavors. (Yan Yuan asked Wei Bang)
15.12 Confucius said: "People have no long-term worries, but they must have near-term worries." "Far" and "near" can refer to time or space.This remark has become an idiom. (People have no long-term concerns, but they must have near-term concerns.) 15.13 Confucius said: "It's almost gone! I have never seen a person who loves virtue as much as lust." This is the same as "Zihan" 9.18.Confucius said, forget it, I have never seen anyone who is as virtuous as lustful. Sima Qian said that Wei Linggong and his wife Nanzi were in the same car, and ordered Confucius to follow in the latter car, and passed through the market, and then Confucius said this, so he went to Wei ("Historical Records? The Family of Confucius").But the first chapter of this article says that Confucius went to Wei because Duke Ling asked Chen.Maybe there are two reasons.The "already almost" here means complete despair.If Sima Qian's statement is reliable, this passage should be in 493 BC. (I have never seen a person who loves virtue as much as lust.) 15.14 Master said: "Zang Wenzhong is the one who steals the position (欤)! Knowing Liu Xiahui's virtuousness and not establishing (the position) with him." "Zang Wenzhong", that is Zang Sunchen, see "Gong Ye Chang" 5.18. "Li" has the same origin as "position". "Liu Xiahui" is a sage of Lu State.The old annotations all said that this person was Zhan Qin in the 26th year of Duke Xi and the second year of Duke Wen of "Zuo Zhuan".Zhanqin, whose name is the word bird, is ranked as the season, also called Zhanji.Liuxia is the name of living under a willow tree. In ancient times, towns were often named after trees.Hui is posthumous.His official position is judge.The judges are in charge of the nobles' prison proceedings. Zang Wenzhong knew Liu Xia Huixian, but he refused to give Liu Xia Hui his seat. Confucius called him a "stealer". "Stealing a seat" is a common saying, "Occupy the latrine and don't shit".Many of our professors have retirement phobia, just like some officials, once they retire from their posts, they will immediately collapse physically and mentally, and even die.They often find all kinds of excuses to stay put. Not only do they not leave, but they are also jealous of their talents, they are not caring people, and they will never give up their positions.This kind of person is a "stealer". (Stealer) 15.15 Confucius said: "If you bow to yourself and take less responsibility to others, you will be far away from resentment." relatively. (far resentment) 15.16 The Master said: "If you don't say 'what is it like, what is it like', I am (mite) like it!" A man who is determined to go forward and never to end, regardless of the cost or consequences, has no brains, no heart, what should you do with this kind of person?Confucius said, I don't know what to do with people who don't talk about "what to do, what to do". (How about it) 15.17 Master said: "Living in groups all day long, talking out of righteousness and doing small things is difficult!" This is talking about the situation of small people getting together. "Xiaohui" means little cleverness. "It's difficult" is to describe that it is difficult for me to do so.A similar exclamation can also be seen in Yanghuo 17.22. "Yanghuo" 17.22 said, "The master said: 'It's hard to eat all day long and have nothing to do with your heart'", thinking that playing chess is better than this.This passage is very close to that.
Confucius believed that for a gentleman, it is unimaginable for a gentleman to chat together all day long, gossip, and gossip.Now, the places we call "units" often have this kind of atmosphere, chirping and chattering.My name is "Lilliputian Li Zhaohui". (Xiaorendui) 15.18 The Master said: "A gentleman takes righteousness as his quality, conducts it with propriety, grandson (inferior) shows it, and trusts him. He is a gentleman!" "A gentleman takes righteousness as his pledge", Righteousness is something hidden in the heart, which belongs to quality.Quality is the inner thing, he wants to show this kind of thing to others, he can't show his teeth and claws, he must be humble, called "Sun (Xun) out of it".And "propriety is the way to do it" is to regard etiquette as the standard for implementing righteousness and maintaining righteousness. How to implement and maintain it?Rely on the letter, said to do it.Confucius believed that only those who can achieve these four points can be considered a gentleman. (Gentleman)
15.19 The Master said: "A gentleman is sick and incompetent, and the patient does not know himself."
This is the idea that Confucius repeatedly emphasized, that is, not to be afraid of people not knowing, but to be afraid of your own incompetence.See "Xianwen" 14.30. (Don't be afraid of people not knowing, just be afraid of your own incompetence)
15.20 The Master said: "A gentleman is ill and his name is not known."
As I said before, it’s not that Confucius doesn’t want to be famous, it’s not that he doesn’t fear others don’t know.A person has a name in life and a name after death, and he attaches great importance to name, especially the name after death.Confucius didn't want benefits either, he also attached great importance to salary.
I remember that Jack London said that fame and fortune are the same. He wants money, and if he has money, he wants fame.In today's academia, fame is stinky and indiscriminate. The so-called "famous teacher" is almost like swearing.Fame and real profit, I would rather choose profit. (Afraid of being unknown)
15.21 The Master said: "A gentleman seeks from himself, a villain seeks from others."
Confucius believes that only "no desire" is worthy of being called "rigid" (see "Gong Ye Chang" 5.11). "Wuyu" does not mean being pure-hearted and wanting nothing, but asking for nothing from others.Zhu Zhu quoted Yang as saying that the above three chapters should be interpreted as a group of related meanings. If this is the case, the meanings of these three chapters are: "Don't be afraid of being unknown" (15.19), "Afraid of being unknown" (15 .20), "you have to rely on yourself" (15.21). (A gentleman seeks himself, a villain seeks others)
15.22 The Master said: "A gentleman does not fight, and a group does not fight."
"Reserve and not compete" means self-love and self-respect, not competing with others.
"A group but not a party" means being in a group, treating oneself as an ordinary person, willing to be a part of the masses, and not forming cliques or forming small cliques.I especially like this sentence.See "Shu Er" 7.31 "Gentleman does not party".
Fill in the form, in the "political face" column, I fill in "mass" and "non-partisan".I have always said that I am "a group rather than a party".
But some people told me, don't be so smug, "independents" are like "patriots" or "democrats", only those who are older and have a special status can be called, do you deserve it?You are just the masses.
I'm a bit confused, if someone like me is neither "partisan" nor "independent", what am I?There are also "patriots" and "democrats", I don't understand, are there "unpatriotic" or "undemocratic"?
The masses are, of course, confused. (Reserve without fighting, group without party)
15.23 The Master said: "A gentleman does not use his words to lift others up, nor does he use others to waste his words."
"Lift" is the opposite of "abolish". To lift means not to abolish, and to abolish means not to lift.
People and words are different.Good people may say bad things, bad people may say good things, and the same person's words can be good and bad, so you can't use words to lift people up, and you can't use people to talk nonsense.Back then, members of the Xinmin Society made regular self-criticisms. Mao Zedong said that his own problem was that he was so good at talking nonsense and using words to waste others.
"Don't use words to destroy people" is not the same as "Don't use words to raise people". "Don't raise people with words" means that you don't fully affirm and recommend you based on a few correct words you said; I don't need you from now on. (Don't raise people with words, don't waste words with people)
15.24 Zigong asked, "Is there anyone who has a word that can be practiced all his life?" The Master said, "Is it pardonable? Don't do what you don't want."
Apply to others. "
Confucius used a sentence to present Zigong, which means "don't do to others what you don't want yourself to do to yourself".This sentence belongs to the way of forgiveness, and it can also be seen in Yan Yuan 12.2. (Don't do to others what you don't want yourself to do to yourself)
15.25 The Master said: "As for me, whoever destroys me will praise me. If there is a reputation, it has been tested. This is also the reason why the three generations have followed the straight path."
"Test" is the same as "Test" in "Zihan" 9.7 "I don't try, I am old", here it refers to investigation.
Confucius asked himself and answered: Who have I scolded?Who did I praise?Who to scold, he didn't say, how to scold, I don't know.Whom to praise, he said that they were all "tested", that is, they have been tested by themselves, and they are well-founded, and they are not empty reputations.His boast must be well-founded.
Confucius was a revivalist. He believed that the three generations of ancient times relied on such people to promote straightness. (straight road)
15.26 The Master said: "I am as good as Shi Quewen. If you have a horse, borrow someone to ride it. I am dead now!"
Confucius advocated a lot of hearing and doubts, and it is best to keep what you don't understand.He said that he had also seen "Que Wen" in the official historian's records.This kind of "Que Wen" is left to be corrected by latecomers, just like owning a horse and lending it to others.He said that this spirit is gone now. (questionable)
15.27 The Master said: "Smart words mess up morality, small intolerance leads to great confusion."
Confucius opposed "sycophants" and also opposed "little intolerance", thinking that sweet words will corrupt morality; even a little grievance will disturb the big deployment and ruin the big event. (Small intolerance leads to chaos and big plans)
15.28 The Master said: "Everyone who is evil must be investigated; everyone who is good must be investigated."
Confucius held a skeptical attitude towards public opinion, thinking that public opinion is all good or all bad, but it is suspicious.I appreciate this attitude very much, see Zilu 13.24. (The evaluation of the masses may not be reliable)
15.29 The Master said: "Man can spread the Tao, but the Tao does not promote people."
Dao is the goal that people pursue, not to help people become famous. (People can promote Tao, but non-Tao promotes people)
15.30 The Master said: "If you make mistakes and don't correct them, that is too much." It is the biggest mistake not to correct mistakes, but there are many mistakes in the world, and there are many mistakes of your own, so it is very tiring to correct them.You can't correct your own mistakes.For example, when writing an article, no matter how many times you proofread it, you still make mistakes. (Not correcting mistakes is the biggest mistake) 15.31 Confucius said: "I have never eaten or slept all day long, thinking about it is useless. It is better to learn." "Da Dai Li Encouraging Learning": " Confucius said: 'I try to think about it all day, it is better to learn for a moment.'" "Xunzi Encouraging Learning" also has the same words, but there is no "Confucius said". "Weizheng" 2.15: "The Master said: 'Learning without thinking will lead to death, thinking without learning will lead to peril.'" What is said here is "Thinking without learning will lead to peril." (It is better to think all day long than to study for a while.) 15.32 Confucius said: "A gentleman seeks the way but not food. Farming is where he is discouraged; learning is where income is. A gentleman is worried about the way but not about poverty." Human society, With the polarization of the rich and the poor, there is the contradiction of working hard and governing people and governing others. Confucius saw it very clearly. People, the more they dig food in the soil, the more hungry they are, so it is better to study and have a future.Confucius knew that it doesn't matter even if you are hungry to study, as long as you read the book well, you will have an official job in the future, and you will have Lu Mi, and you can make up for the deficit in the past.That's why he said, "Seek the way, not seek food", "Worry about the way, not worry about poverty". Later generations of "Encouraging Learning", "There is gold in the book, there are thousands of millet in the book, and Yan Ruyu in the book", which originated from this.Confucius opposed farming and hated growing vegetables and crops. This is the reason (he didn't talk about "farming, reading and passing on family").His old man thinks that growing vegetables and crops, one is losing his position, and the other is not worthwhile. (Gentlemen worry about Dao, not poverty.) 15.33 The Master said: "Knowledge (wisdom) reaches it, but benevolence cannot keep it. Even if you gain it, you will lose it. If you do it, the people will be disrespectful. If you know (wisdom) and reach it, benevolence can keep it, and you will respect it. If you move it without propriety, you will not be kind." 2.20 "When you come to the village, you will respect it", "come" means "come".This means that if you don't show a solemn look to the common people below, the common people will be disrespectful. Confucius talked about four things, "knowledge (wisdom)", "benevolence", "zhuang", and "propriety", and finally implemented in propriety. (Moving with propriety) 15.34 Master said: "A gentleman should not be small in knowledge but can be greatly accepted, and a villain should not be greatly accepted but can be small in knowledge." This passage means that a gentleman cannot be tested by small things, but can be tested by small things. Entrusted with heavy responsibilities; villains cannot be entrusted with heavy responsibilities, but it is easy to understand. (A Gentleman and a Small Man) 15.35 The Master said: "The people's benevolence is more important than water and fire. I have seen people die because of water and fire, but I have not seen people die because of benevolence.
Both Ma Rong and Zhu Xi said that benevolence, like water and fire, is what the people live on. People will drown if they jump into water, and they will burn to death if they jump into fire, but they will not die if they jump into benevolence. But I understand, This does not mean that the people's dependence on benevolence is more than that of water and fire, but that the people's avoidance of benevolence is more than that of water and fire. This expression expresses Confucius' disappointment. Confucius is not only disappointed with the ruler, but also with the common people. His It means that the common people avoid his "benevolence" and walk around, like avoiding water and fire. Everyone says that a good person is good, but in real life, they often avoid it for fear of being too late, and no one wants to be Good man, this is not just a matter of thousands of years ago. (The people are more benevolent than water and fire.) 15.36 The Master said: "When benevolence is not given to the teacher. "I like this sentence. Aristotle said, "I love my teacher, I love the truth more", which is also a similar expression. Some students are very naughty, he is "I love my teacher, I also love the truth" , or "I love my teacher, I only love the truth of my teacher". Now, what's more, the teacher is also a tool, he doesn't love anything. (Don't give up to the teacher) 15.37 Confucius said: "A gentleman is chaste and Forgive me. " "Zhen", Kong Zhu, Huang Shuxunzheng. Zhen can be corrected, see "Guang Ya? Shi Gu Yi". The word Zhen, the ancient character was originally a false tripod character, and it was often false in ancient books. Later, divination was added to the above, and it was used as the character Zhen to express the meaning of divination. The word "zhen" is often used in divination and fate to lead to undecided matters. It’s not a question sentence, I disagree. The questioning and hearing of ancient characters are all heard, just to find out the facts and get reliable information. It doesn’t matter whether it is a question sentence or not. There is no contradiction between the training and the training. , and Zhengtong. Zhen and Ding are Duanmu Gengbu characters, Dingmu Gengbu characters, Dingmu Gengbu characters, and Zhangmu Gengbu characters. They are a group of homologous characters with similar ancient sounds and related meanings. The "Zhen" here It means keeping promises, and the meaning of keeping promises is derived from the definition.
For "forgiveness", see 14.17 of "Xianwen". "Zhen" and "forgiveness" are both faith, but faith is not the same as faith. "Zhen" is a letter that abides by principles, as long as it does not violate the principles, it can be modified. "Forgiveness" is different. It is sticking to small letters and sticking to promises.Confucius said that "words must be believed and deeds must be resolute", which is "a humble man" ("Zilu" 13.20). Mencius? Li Louxia").Adhering to "words must be believed, actions must be resolute", becomes paranoid, and does not know how to adapt, which is the "forgiveness" here. (Gentlemen are chaste and unforgiving)
15.38 The Master said: "When you serve the ruler, respect what you do and then eat."
"Respect its affairs", that is, "respect things", see 1.5 of "Xueer". "Respect" is a common phrase in ancient times, which means to be loyal to one's duty and fulfill one's duty.This is to say that a gentleman does not receive compensation for no merit. To serve the monarch, one must first get things done, and then talk about the issue of salary. (respect)
15.39 Confucius said: "There is no distinction between teaching and learning."
This is the teaching principle of Confucius, which is well known.Its other side is "teach students in accordance with their aptitude". "Teaching without discrimination" is Chinese, but "teaching students in accordance with their aptitude" is not.The latter are the words of Cheng Yi and Zhang Shi (see Zhu Xi’s annotations in Chapters 2.7-8 of Weizheng and Chapter 6.21 of Yongye). (Teach without class)
15.40 Confucius said: "The way is different, so don't conspire with each other."
This passage is now an idiom.
信仰是最容易引起争论的问题，也是最不能讨论的问题。
“道不同”，是根本原则不同，如政治立场不同，宗教信仰不同，学术见解不同。这里面，宗教禁忌最多，排他性最强。宗教信徒，信仰不同，根本说不到一块儿去，只好“不相为谋”。但我们不要忘记，虽然信教的是一类，不信教的是一类，信教的却最容不得其他信仰，不信教的反而是他们争取的对象。
以前，在美国，有些传教的，好像上门推销。碰到这类人，出于客气，我总是说，对不起，我不信教。美国朋友告诉我，错，大错，如果你想彻底摆脱他们的骚扰，最好的答复是，你已加入另一宗教。（道不同，不相为谋）
１５.４１子曰：“辞达而已矣。”
“辞”，可以是言辞，也可以是文辞。
“达”是表达思想，把想说的意思说清楚，写明白。
翻译讲究信、达、雅。写文章，也讲究信、达、雅。信是准确，达是通畅，雅是漂亮。
我年轻时，特别迷信雅，花团锦簇，为文造情，文学性第一，后来从事学术，又想把文章写得老气横秋，甲乙丙丁，开中药铺，好像特有学问。后来，我才知道，写字应该跟说话一样，自然、流畅，把话说得简简单单、明明白白，让一看就懂，才最重要，也最不容易。
现在，我很赞同孔子，“达”确实很重要。（把话说明白）
１５.４２师冕见，及阶，子曰：“阶也。”及席，子曰：“席也。”皆坐，子告之曰：“某在斯，某在斯。”师冕出，子张问曰：“与师言之道与（欤）？”子曰：“然，固相师之道也。”
孔子热爱音乐，和音乐界的人士有来往，他们多半是瞎子。
“师冕”，是一个名叫冕的乐师。古代的师有很多种：一类是乐官之师，即《周礼?春官》的乐师、大师、小师、磬师、钟师等等，《微子》１８.９的“大师”、“少师”，就是这类师；一类是师保之师，即《周礼?地官》的师氏，这种师，从西周铜器的铭文看，其实是一种军事教官，如西周铜器常见的“师某”，就是这类教官。这里的“师冕”是乐官，他是盲人。
“某在斯，某在斯”，“某”是代指坐在席上的每个人的名字，尊者称字，卑者称名。上博楚简《容成氏》说，上古盛世，所有残疾人都会得到合理安排。这当然是理想之辞，但也不完全是虚构。比如古代经常用瞎子当乐师，瘸子看大门，就是传统。我们山西，瞎子拉胡琴吹唢呐的乐队很多，路上，一个牵一个，《老井》里面演过。阿炳也是瞎子。孔子对师冕照顾很周到，很耐心，凡台阶、席位，一一指示，这是对待盲人乐师的礼貌，孔子叫“相师之道”。（相师之道）