Chapter 9 Riren fourth -1

The "benevolence" is in the dim light Now we are talking about the fourth chapter, which is the most important one, and there are big problems with this one. First, let’s talk about the title of the fourth chapter, Liren.The general interpretation of "Li Ren" in the past.Li is the village of the village, that is, the place to live; according to the tradition in the past, scholars in Sanjia Village generally interpreted the meaning of "Li Ren", saying that Confucius meant that if buying a house or renting a house, you should choose "Ren Li".In other words, to live among good people

go.If this is what it means, is there no one in the bad guys?And which place is the pile of good people?Where is the pile of bad guys?There is a "Ren Ai" Road in Taipei City!So besides Ren'ai Road, is there any place to live?Therefore, the explanations given by the scholars of Sanjia Village are very problematic. The word "li" should be seen as a verb, and of course it also refers to the place of residence.But the place where you live has a meaning. "居, 住, 住" in ancient Chinese sometimes means standing or sitting there, and is a verb.When we read books written in the Spring and Autumn Period and the Warring States Period, we often see the word "ju" alone.In ancient my country, there were no square tables and no chairs.The tatami mats of the Japanese came from China. From Qin, Han to Wei, they still sat on the floor.After the Wei and Jin Dynasties, chairs were introduced from the Western Regions.Before the Tang Dynasty, we also saw a saying - "Sit on the bed", the bed is the original shape of the chair, which came from the Western Regions.In our Chinese culture, many nouns have the character 胡, such as pepper, and you can tell at a glance that such a thing is foreign; if it is either "Hu" or "蜜", tomato means it is from a foreign country.Later, "foreign" was added, for example, bicycles came from foreign countries, Sichuan people called them "foreign horses", and even the name of the disease "foreign plum sore" also came from foreign countries.Before the Ming Dynasty, this kind of disease was not seen in the medical books of our country. It can be seen that it was introduced from abroad, and it began to come ashore from Guangdong, so it is also called "Guangshen".

When we know these principles, we understand that the meaning of Ju and Li is "to be at one's own place", and "Liren" means how a person is in the realm of benevolence.In dealing with the world, dealing with people, especially dealing with oneself, one must have "the way of dealing with oneself".To be clearer, what is "Liren"?It means that we should put our self-cultivation and spirit in the state of benevolence at any time.Now let's talk about "benevolence".When it comes to the word benevolence, the center of Confucian learning comes, and the big problem comes.Among the above three articles, the first one is to learn from time to time, what is it to learn?What you learn is benevolence. What is "benevolence"?For two thousand years, there has been no consensus. This is really a big problem.

Recently, a member of the legislature raised a question about the word "benevolence".He showed me this question a week ago and asked for my opinion, but I said I had no comment.Since he has already brought it up, why should we discuss it again?However, I think the word "benevolence" is indeed difficult to talk about. I say this is the spirit of "small words and big righteousness"!We are now discussing here, the whole center is about "benevolence", what is "benevolence"?There have been several interpretations in the past.The most famous one is "Benevolence is called benevolence". When talking about the meaning of benevolence, many people will reply in this way, and say in an affirmative tone that this is what Confucius meant.In fact, it is wrong. This sentence was not said by Confucius, nor by Mencius.Neither Kong nor Meng, the two major shareholders of the Kong Family Store, said anything about it. This was said by Han Yu of the Tang Dynasty, the man of the Kong Family Store.In the Tang Dynasty, people also discussed what "benevolence" is, and Han Yu defined it: fraternity is called benevolence.Later generations spread falsehoods and believed that this was Confucianism.This is also problematic.Why did Han Yu make this definition?Although he is called "the decline of the eight generations of literature", his definition does not necessarily mean the decline of the eight generations.Truth cannot overwhelm people with fame. Han Yu's thoughts are not all Confucian and Mencius thoughts.He is an expert in the study of Mozi, and Mozi's thoughts have "Jianai". Everyone has forgotten that Han Yu is an expert in the study of Mozi's thoughts, so he integrated Mozi's thoughts into Confucianism, and incorporated "Jianai" Changing the word "love" to "fraternity" is equivalent to taking off the robe and putting on a suit.Later generations did not know the truth, and thought that fraternity and benevolence were the interpretation of Confucianism.We do not necessarily say that Han Yu's definition is incorrect.Our attitude must be objective, there is only one truth.Let's take the philosophical point of view, the most primitive thing in the universe, philosophers say it is noumenon, Western religionists call it God, Indians call it "Buddha" and "Tathagata", and Chinese call it "Tao" ".Different names refer to the same thing.It is equal to steamed buns and bread, which have different names. They are also made of noodles and can be full.So we should not be bound by a certain noun, each expresses itself in a different way.

Secondly, from the Han Dynasty to the Tang Dynasty, the interpretation of benevolence was unlimited.No matter what the ancient books said, they all talked about the way of benevolence and righteousness with "benevolence! benevolence!"Confucius talked about benevolence, and Mencius talked about righteousness. Finally, when they are connected together, they are benevolence and righteousness; benevolence and righteousness are Confucius and Mencius, and Confucius and Mencius are benevolence and righteousness.If we write stereotyped essays, we will write a big article like this: "The one who talks about benevolence and righteousness is the theory of Confucius and Mencius, and the one who talks about Confucius and Mencius is the way of benevolence and righteousness..." This article is clear.Actually, after talking for a long time, if you criticize with logic, there are only eight words: "Chen Yan is upside down, and I don't know what to say." It is equivalent to a story about Ji Xiaolan, a talented scholar in the Qianlong period of the Qing Dynasty, who criticized an article. A student asked him to read an article. Here are two quotes from ancient poems:

"Two orioles sing green willows, and a group of egrets go up to the blue sky." Said the student's article "doesn't make sense, the more you talk, the farther you go".Therefore, since the Han and Tang Dynasties, ordinary scholars who talked about the benevolence of Confucius can borrow Ji Xiaolan's criticism, which is also "unintelligible, and the more you talk, the further you go."Scholars at that time had as many as one million words in articles discussing the word benevolence. Such a word would cause so much talk. How could Confucius have this intention!That’s why I often say that Lao Tzu wrote five thousand words, and later generations explained Lao Tzu’s articles. There are tens of millions of words accumulated in ancient and modern China and foreign countries. So far, there are dozens of foreign language translations of "Lao Tzu". , Will laugh out his big teeth.Everyone talked for a long time, right?

Is it what Lao Tzu originally meant?Mr. Zhang talked about Zhang Laozi, and Mr. Liu talked about Liu Laozi.Whose father is the father? In the Song Dynasty Neo-Confucianists believed that they had inherited the teachings of Confucius and Mencius.Confucius passed on the method of mind to Zeng Zi and wrote the book "Great Learning", Zeng Zi passed on the method of mind to Zisi, and Zisi wrote "The Doctrine of the Mean".Zisi passed on the mental method to Mencius, and Mencius lost it later.Song Dynasty scholars thought they had obtained the secret of heart transmission again.Thousands of years have passed in the middle, and I don't know where the Song dynasty scholars got this secret.In fact, they dug up things from Buddhism and Taoism, and then they still scolded Buddhism and Taoism. Therefore, the academic attitude of Song Dynasty scholars was a bit wrong, and this approach was really not very wise.Secondly, they explain "benevolence" with the principle of xinxing-philosophy, saying: "the benevolent is the heart of the core." Such as walnut kernels and almonds.At the same time, they added the Buddhist thought, believing that the fruits of all things are yin and yang, with a hollow in the middle, so benevolence is the heart-empty realm of Taoism.

Song Confucianism explained another way. They said that numbness in medical books is called inhumanity. It can be seen that benevolence is about the awareness of the heart. In this way, they exposed their identities. Come put on the Confucius hat.After the Tang Dynasty, it was these Song Confucianists—Confucians of Confucianism—Confucianism who taught and passed on the mind-laws of Confucius and Mencius. The studies of the Han and Tang Dynasties talk about benevolence, but what exactly are they talking about?We can barely say that they are useful.The benevolence talked about by Confucianism in the Song Dynasty is related to the body in philosophy.We have talked about their shortcomings, but we should also talk about their advantages. The Confucians in the Song Dynasty and the Han and Tang Dynasties have their own strengths. Learn to understand the essence of "benevolence" in Confucius' mind.They all have epoch-making ideas, but each is a different Confucius.

When it comes to body and function, we would like to mention by the way that taking the principles of Buddhism after the Tang Dynasty in China, there are only three principles of all things-body, form, and use.Like this teacup, the glass is the "body", the "phase" is its shape, and the "use" is its function, that is, something that can hold liquid.The same goes for abstract thought.For example, what we are talking about now takes Confucius' thought as the "body" and "phase" as twenty chapters. Let's study and explain it. "Use" refers to how to promote Chinese culture after understanding Confucius, and the "use" is here.

Confucians in the Han and Tang Dynasties talked about benevolence, and Confucius talked about benevolence at that time, mostly for that era.Confucianism in the Song Dynasty talked about the essence of benevolence in philosophy, and explored the essence from phenomena. It cannot be said that there has been no progress in understanding, but it is a pity that they just hold their own ends and become kings behind closed doors. After understanding these materials, turn back and look at this "benevolence". What is "benevolence"?The ancient Chinese character "benevolence" is written in this way: when a person walks with two feet, add a "two" to the side, why not just add a "one" to the side? "Two people" are two people, that is, between people, if there is me, there is you, and if there is you and me, there is him.With you, me, and him, there is society.There is no problem with one person, but there are two people who have problems of how to get along, how to love each other, and how to help each other. This is benevolence.Benevolence is a matter between people, this is a literal explanation.

Now to sum it up. First, Liren of the title.Self is in benevolence, and Liren symbolizes how the center of learning lies in self.One's own mind is the "body", and it is "phase" and "use" among people.Appearance is human behavior, and use is the function of human beings.The so-called self-behavior is self-reliance, and the so-called being with others is to stand up for others.The so-called "Bodhisattva" in Buddhism is the way of self-reliance.To deal with others is the embodiment of benevolence. Second, in this article Confucius talked about "my way is consistent", in other words, it means that the body is consistent with the body, and the body is useful.Therefore, it is also wrong to say that benevolence is only about behavior, and that it only cares about function without emphasizing body, and does not care about inner cultivation.If, as another school of Confucianism in the Song Dynasty said, benevolence is just sitting there quietly, cultivating one's nature and talking with one's heart to be benevolent, not paying attention to practicality, not being able to save the world and others, not being able to establish oneself and others, it is also wrong, and it should be practiced consistently. Third, in the first chapter "Shuer", there is "Zi said: Aim for Tao, base on virtue, base on benevolence, and practice art." These four points are the central outline of Confucius' lectures.This is also his "consistent" truth.However, in the chapter "Yan Yuan", it mentioned the thorough saying that "one day self-denial and ritual return, the world will be benevolent".We need to understand these materials first, then study the article itself later, and finally communicate the conclusions, so that everyone can understand it. the moon is the hometown The first paragraph of "Li Ren": The Master said: "Benevolence is beautiful, if you choose not to be benevolent, how will you know?" According to the explanation of Sanjia Village scholars: "Confucius said that the village we live in should be a village of benevolent people. The neighbors around are all benevolent and gentlemen, and it is beautiful enough." "How can we know if we don't choose benevolence?" They explained: "If we choose a place to live, if we don't live among benevolence, this person is not a wise and intelligent person." If this is the case, then, We are all fools!I have criticized this interpretation just now, and it is the interpretation of the scholars in Sanjia Village. Now, according to the explanation of our New Sanjia Village pedants, "benevolence is beauty" means that the place where our true learning settles down, we must use benevolence as the standard to reach the realm of benevolence, that is, the realm of learning to be true, good and beautiful. "Choose not to be benevolent" means that if we have not reached the state of benevolence in our knowledge and cultivation, it is not considered the achievement of wisdom. This is the first principle. Second paragraph: The Master said: Those who are not benevolent should not be able to keep promises for a long time, and they cannot be happy with their strengths; Confucius said that if you have not reached the realm of benevolence, people who are not benevolent can not make a contract for a long time. A contract is not a contract. The meaning of a contract is the same as thrift.That is to say, people who have not reached the realm of benevolence cannot thrive in a simple environment.Therefore, when a person's knowledge and cultivation have reached the realm of benevolence, he can be like Yan Hui, the most proud student of Confucius; one scoop of food and one ladle of drink can keep one's enjoyment and integrity.In other words, you can't live in adversity, and you can't grow in happiness.People without real self-cultivation will not only forget their form when they are frustrated, but also forget their form when they are proud.When it comes to fame, wealth and happiness, one forgets one's form. This is lack of benevolence and lack of central thought.If you forget your shape when you are in a poor and difficult environment, it is useless. Realize the realm of benevolence.It is not easy to be content with the poor and live the Tao, and to be rich and not to be promiscuous, so it is said: "Those who know benefit from benevolence".If one is truly wise and cultivated to the realm of benevolence, no matter whether one is rich or poor, one is successful or frustrated, one will be happy with one's fate and be at peace with one's life. The way of benevolence that shines upon all kinds The so-called "benevolent people are safe with benevolence" is equivalent to the body of benevolence, and "knowledge is beneficial to benevolence" is equivalent to the use of benevolence.We study Confucianism, his main spirit is "benevolence".Regarding the principles of benevolence, it is best not to use our own opinions as annotations, but to grasp the principles that are practical and useful.As mentioned earlier, Han Yu in the Tang Dynasty commented on his own opinions, saying that "fraternity is benevolence."Now we don't use our own opinions as annotations, but those who are close to Confucius, or Confucius' own opinions as annotations.All of Confucius’ annotations on benevolence are contained in the article "Li Ren", and this article is all about "benevolence"; it talks more about its use than its form, just as Confucius said in "Yi Xi Zhuan" Said: "Show all benevolence, hide Various uses.Encouraging all things without worrying with the saints, the great cause of Shengde is coming to an end! " Secondly, we can find some definitions of benevolence from the materials of "Mencius". Jiayan: Although poor and poor, it will not be damaged, because it is determined. The nature of a gentleman is benevolence, righteousness, propriety, and wisdom rooted in the heart. Its color is also visible on the face, full on the back, applied to the four body, four The body is self-evident." In these few sentences, the above mentioned "rooted in the heart" is about the body, and the following is about the function, which is very obvious.Therefore, the best way for us to learn is to annotate the classics with his own theories or his own thoughts, which is more reliable.Then, after assimilating the doctrines of the ancients, If you spit it out again, it is your own knowledge.Some people who study have not absorbed the things of the ancients, and even if they did, they would not be able to digest them, and then ramble and piece together. This method cannot be adopted.We have to really eat it, after some digestion, and then spit it out, that is true knowledge.As Zen Master Xuefeng said: "Words flow out from the chest, covering the sky and the earth." Now let's move on. The Master said: Only the benevolent can be good and evil. This is the combination of body and function of benevolence.Confucius said that a person who has truly cultivated "benevolence" can really love others and can really hate others. "Good" is the "good" of hobbies. The word "evil" is pronounced in the fourth tone according to the current Mandarin pronunciation, which means disgust.When we read history, there are words "good, good, evil, and evil".In the ancient texts and many memorials in the past, there are words like "good people can't use them, and evil people can't go away", which is equivalent to saying that they like this talented subordinate, but they can't promote him or reward him; Can't get rid of him. Here Confucius said that a person with the cultivation of "benevolence" can really love others, and can really hate others.However, if the words of Confucius stop here, like Confucianism in the Song Dynasty, if it is cut off, then we will still not be able to have a clear understanding of the "benevolence" of Confucius' thought after studying it.Now we put the following sentence: The Master said: Gou aspires to benevolence, and there is no evil. Connect with the words above and you will understand.What he said is that if a person has cultivated benevolence, he will not particularly hate others, just like the leader of a big religion, of course he should love good people, but he must also try to change and influence bad people. , it is best to let him go to heaven, so that it is right.Therefore, a truly loyal and benevolent person sees no one in the world as hateful, loves the good ones, and pityes the bad ones, sympathizes with them, and influences them. Let’s talk about the importance of benevolence: The Master said: Wealth and honor are what people desire, and if you don't get them according to the way, you won't get them.Poverty and lowliness are what people hate.If you don't get it by its way, you don't go.If a gentleman loses benevolence, does evil become famous?A gentleman never ends up violating benevolence, and if he makes a mistake, he will do so, and if he is in trouble, he will do so. This is the cultivation of Confucian benevolence, one must work hard on the heart.Just now we mentioned the chapter "Mencius: Dedicated Heart", which is to study Confucius' knowledge of "benevolence". We should read the first two chapters of "Mencius: Dedicated Heart", so as to have a deeper understanding of the meaning of benevolence. Confucius said that everyone likes being rich and honorable. They all hope to be rich and famous, have a future, be proud of their work, and have a good position, but they don't want it if they don't get it formally.On the contrary, poverty and lowliness are hated by everyone, even a person with a cultivation of benevolence still dislikes poverty and lowliness.But we must make progress in a regular way and gradually get rid of poverty and lowliness, and we should not go astray.Then he said: "If a gentleman loses benevolence, does evil become famous?" He said that if a person loses the word "benevolence", he has no central idea.Even with success in other areas.For example, a person with a high level of literature is nothing more than a talented scholar, and a person with profound knowledge is nothing more than a talented person.Therefore, a gentleman without the realm of "benevolence" has no center Thought, since there is no central idea, how can it become famous?Therefore, a person of learning should "violate the state of benevolence without a final meal", which means that he does not violate the state of benevolence in such a short period of time as a meal. "If you make a mistake, it will happen, and if you make a mistake, it will happen." To create is to create, to do, and this is the case.This sentence means that the success of any business depends on benevolence; when you are in trouble, you will not be depressed, and you will not feel oppressed by the environment.In other words, when you are proud, you must rely on benevolence to succeed, and when you fail, you must also rely on "benevolence" to be stable. Eclectic Therefore, he explained the cultivation of Daren: The Master said: I have never seen anyone who loves benevolence and hates those who are not benevolent.Those who love benevolence have no way of admiring them, and those who hate those who are not benevolent are regarded as benevolent. If they do not allow those who are not benevolent to be added to their bodies, will they be able to use their strength for benevolence one day?I haven't seen those who are lacking in strength, but they have it, and I haven't seen it! He said that I have never seen a person who really likes benevolence, hates that person who is not benevolent, and looks down on that person who is not benevolent.Looking at our current concepts, he said that I have not seen a person who really loves morality and hates an immoral person.why?A person who loves "benevolence" and has morality, of course, his cultivation is almost unmatched, which is really rare; but if he hates and looks down on people who are not benevolent, then he cannot be called a benevolent person.But some people's views are different. Song Confucianism explained that people who love morality and hate and look down on immoral people are the realm of benevolence.As a result, Confucianism after the Song Dynasty had more and more disputes.The original text we read is not interpreted in this way.Because then it says: "Don't let the unkind person be added to his body", which means that a benevolent person should sympathize with and pity him when he sees a benevolent person, and think of ways to change him. This is a truly benevolent person. hard work.We talk about morality, and if others don't, we hate them very much, so if we treat others with the same "inhumane" mentality, our benevolence is still not to the end.That's why Confucius said: "Don't let those who are not benevolent be added to yourself."I feel cold, and when I think of others, I am also afraid of the cold, and I ask them to add clothes quickly; when I think of myself, I think of others.If I am benevolent and hate others when they are not benevolent, then I am not benevolent. Next is the use of "benevolence": "Is it possible to use its strength for benevolence one day?" This is what he assumed.He said that benevolence is difficult to cultivate, and people have a heart of love.When we observe a young child, he often sympathizes with others, but as he grows up, the hatred in his heart becomes greater, and his benevolence cannot be exerted.So he said that benevolence is something that everyone can do, but almost no one can devote himself to the world in a day, and completely conform to the way of benevolence.If there is, his cultivation of benevolence must be very high.As long as one is determined, it is not said that the realm of benevolence cannot be achieved because of weak strength.But he added that there may be some people who are not strong enough to achieve it, but I have never seen such a situation. From the beginning of this article to this point, it is all about the body and use of benevolence.The so-called body is the cultivation of the heart, how to achieve benevolence and love others; the use of benevolence, the spirit of pushing oneself and others, being broad-minded, inclusive, and able to influence others, this is the use of benevolence. After talking about the body and function of benevolence, the following is an extension of the cultivation method of benevolence: The Master said: People's faults are also in their own party. After observing the faults, you know benevolence. Confucius said that people's faults belong to their own party.This "party" should not be interpreted as the "party" of political parties with modern concepts.The party mentioned by the ancients is the township party, including friends.Confucianism often uses this township concept.The township party in the ancient patriarchal society is the interpersonal relationship in modern society.Social and interpersonal relationships such as making friends have a great influence on a person.Confucius said that when a person makes mistakes, it is often the cause and effect of social relations.We see a person's faults in social relations, for example, someone's attitude is very bad, and we can see clearly, then we have to reflect on whether we have the same faults, and if so, correct them. If not, encourage more.Therefore, looking at other people's faults can lead to the cultivation of benevolence. Realize that life and death are irrelevant The Master said: If you hear the Tao in the morning, you can die in the evening! There are two studies on this "Tao".As mentioned earlier, in "Shu Er", Confucius' true academic spirit is "benevolence", and his foundation lies in "Tao".The so-called: "Aspire to the Tao, rely on virtue, rely on benevolence, and practice art." These are the four principles of Confucianism.So what is this "way"?This is a difficult question to articulate.Now this question comes. We mentioned it a little earlier. There are several meanings in studying the characters "Tao" and "Tian" in ancient times.The same is a word for Tao, but it has different uses. Sometimes "Tao" represents the so-called metaphysical ontology, which is the problem of the chicken and the egg; it also refers to the original ontology of life and the universe.Lao Tzu said: "Tao can be Tao, it is very Tao." The first Tao refers to the ontology. "Kedao" can be explained with a method and a principle. "Very Dao", but after all, it cannot be expressed by ordinary assumptions.In these two sentences, the three same words have different meanings.There are false borrowings of Chinese characters.It's annoying to have these problems.For example, "Tao" sometimes refers to the metaphysical ontology, and sometimes refers to the metaphysical laws, principles, and codes, such as governing the Tao.Another example is "Sun Tzu's Art of War" said: "Soldiers are deceitful." Because military thinking is active, soldiers are never tired of deceit, and everything is for winning battles. ", and they are completely different things.Sometimes it is the way of the road, and a road is called the way.Sometimes it refers to the nature of mind, the noumenon of mind, that is, the highest state of rationality and philosophy is called Tao. So is the Tao that Confucius said here, "If you hear the Tao in the morning, you can die in the evening", is it the metaphysical Tao, or the metaphysical law of mind and nature?Can't decide, it's a big question.In this article, there are some words that Confucius preached to Zengzi later, and we can study them at that time and explain them coherently.If we talk about it in this way: Dao is the body of benevolence, and benevolence is the function of Dao.So he said, if a person really attains the Dao, it will be worthwhile if he attains the Dao in the morning and dies in the evening. Wealthy and rich The Master said: "A scholar who is devoted to Taoism, but ashamed of those who wear bad clothes and bad food, is not enough to discuss." If a person is truly determined to cultivate the Tao, this "cultivation" is not the Tao of becoming a monk or a god, but the "Tao" of Confucianism, that is to say, to enter the world and save people with the spirit of being out of the world.If a person aspires to this Tao, but hates the hardships of the material environment, fears that he will wear bad clothes, and fears that he will not have good food.Because his will has been occupied by material desires.Confucius said that if a person's will is tempted and transferred by the material environment, he cannot talk about knowledge and Taoism with him. The Master said: A gentleman is in the world, there is nothing suitable, there is nothing, and righteousness is compared with it. When it comes to the use of benevolence, a great politician handles the affairs of the country without his own stubborn prejudices. "Unsuitable" means that I don't want to make a lot of money or be a big official.Although there is no prejudice in this way, not everything can be done. "Wu Mo Ye" means doing something and not doing something.So which way should we go? "Righteousness and comparison", righteousness is the function of benevolence, just ask whether it should be done, and do what should be done for morality, and do not do what should not be done, and compare it with righteousness.It is the same reason to push the individual's conduct in the world, which is the condition for the cultivation of benevolence. The Master said: A gentleman cherishes virtue, while a villain cherishes soil.A gentleman is pregnant with punishment, and a villain is pregnant with benefits. Confucius here talks about the distinction between a gentleman and a villain in benevolence.He said that the center of a gentleman's thinking is morality, and he will refrain from doing things that violate morality, while a villain will not care about morality and immorality, as long as he has land, he will do it.Ancient land, quite modern wealth.It is good to have money, and what villains miss is wealth and benefits. "A gentleman is pregnant with punishment", the thing that a gentleman is most afraid of is violating his virtue, and secondly he is afraid of doing things that break the law.The law is the same as a door lock. It prevents a gentleman but not a villain. If a thief really wants to steal, there is no way to lock it.The law is the same. Many people who really want to break the law are proficient in the law, and those who are not proficient in the law dare not break the law.Therefore, there must be morality as the foundation to remedy the shortcomings of the law. Therefore, a gentleman is afraid of criminal law, and a villain is only thinking about blessings-everywhere he talks about interests and harms, and he will do as long as it is beneficial.There used to be a saying in China's shopping malls: "Some people do business that kills heads, but no one does business that loses money." This is the truth.Here Confucius is explaining the way of benevolence and righteousness.But it is easy to say, but it is difficult to achieve real self-cultivation, so I will add a sentence below: The Master said: Put aside profit and do it, don't complain too much. Letting go means developing and letting go.A person who behaves based on interests will end up with resentment; as for friends, if they make friends with each other based on interests, be careful, this kind of combination of interests will not lead to good results, and will end in resentment. Honoring morality and fame The following is the principle of benevolent people doing great things to society: The Master said: How can a country be governed by comity?You can't regard courtesy as the country, how about courtesy? The great principle of the ancient princes to build a country is to humbly take their place, but in the end they fail to achieve success, so Lao Tzu said: "Success, fame, retirement, the way of heaven." This is the traditional thought of ancient culture, Later, both Confucianism and Taoism were regarded as the standard.As for the facts of China's thousands of years of history, whenever chaos is brought out, it is always Taoist figures who use Taoist ideas to complete the great cause.Only when the world was at peace did Confucian figures come out and talk about the way of peace.There are two Taoists who retired after success, but did not retire very well, one is Zhang Liang and the other is Zhuge Liang.Jiang Taigong was more able to score 80 points, and Zhuge Liang could score 65 to 70 points. Because he couldn't stop, he had to do his best. People of Taoism do not seek fame or gain, and they are impermanent, so they feel more kind and lovely.This is very different from the concept of Western culture.When we look at the Taoist figures in history, it is really terrible to research them. No matter how knowledgeable they are, no matter how great their contributions are, they finally disappeared and went to practice Taoism.After cultivating Taoism, I don't even need my own name. At most, I can report my code name as a child or an old person.This is not the case in Western culture in modern times. If a person is successful, he or she should get some kind of bonus.From this point of view, Chinese and Western cultures are indeed fundamentally different.The spirit of sincerity and modesty in Chinese culture, It was something Confucius was very much in favor of, and he greatly praised the way to retreat.In particular, he praised Wu Taibo, Boyi, Shuqi and others who refused to be emperors and fled in the end.This is not that he encourages people not to be emperors or engage in politics, but to say that if you have talent, you should work hard, and if you succeed, you will retire and not take credit.So Confucius sighed here, how can there be people who can govern the country with courtesy?If comity is not regarded as the country, and it is obtained through competition or means, then the spirit of culture should not be discussed.Based on this principle, Sima Qian wrote a "Historical Records", talking about his historical philosophy. Speaking of this, I think of a former teacher of mine who was Xunqing's last candidate for the imperial examination.I learned the old style and wrote an article to ask him for advice. He promised that it would be no problem to be a Juren or a Jinshi in the Manchu Qing Dynasty.Later, I met a teacher. I showed him the poems I wrote.I thought to myself what is the reason?Later, I wrote an article, and I showed it to him again, and I put it aside again, and he said, "How can you write an article?" I said, "People say it's well written!" I said: "Teacher, what do you say is wrong?" right?It's wrong, help me change it. He said, "Have you read the Biography of Boyi Shuqi?" "I said: "Of course I have read it!"It’s all there, and I can still recite it! He said: "You have memorized the "Biography of Boyi Shuqi", do you understand it?" "I said: "Well!Ask the teacher for further guidance. He said, "You go back."Recite it backwards another hundred times, come see me when you are done, and tell you again! "This teacher is really amazing. I was very dissatisfied and very angry. In fact, his education method was to stimulate me at the time. I went back and looked again, and later I saw the truth. I went to see him, and I said :"teacher!I see the truth, let me tell you. "He smiled and said: "Okay!You really understand, there is no need to talk about it.You can also write articles, so that you can understand history and culture, and have another eye in the article! "This teacher's teaching method is so good, I am really grateful for my whole life. "Biography of Boyi Shuqi" is really difficult to understand, and the outline of all Sima Qian's thoughts is included.In "Historical Records", the biographies of emperors are called "Benji";When talking about biographies, it should generally be the same as our modern biographies, such as someone, a person from a certain place, what kind of family background, what kind of background and so on.However, in the "Biography of Boyi Shuqi", there are not many words about Boyi and Shuqi. At first glance, it really looks like "two orioles singing in green willows, and a group of egrets in the sky." I don't know what he said, but the more he talked, the further he went.The beginning of the article is: "The husband and the scholar have written a lot of books, and they still believe in the six arts..." Wait, all the way down, in a mess, one sentence, one sentence, about Boyi and Shuqi, but not a few words.However, he put all the viewpoints of the philosophy of history into this article.He also mentioned that in ancient Chinese culture, comity was the country, but he told us that it was not that simple for Yao to give way to Shun, and for Shun to Yu.It’s not like saying: “You’re not bad, let you do it.” It’s as simple as that. Yao gave way to Shun, and Shun gave way to Yu. After “decades of official duties”, he was asked to do things for decades. , to be a minister, and then to be the executive dean, all done.Examine him, think that he is really good, and then give up to him. "It's as difficult as passing on to the world", the process of giving way to the world of Chinese culture is not easy - the establishment of morality needs to go through such a long-term investigation.He said that there will be no more from now on, either you pull it over, or he grabs it.He made it very clear, so he said that there will be problems from now on.King Wu unified the world, "Bo Yi and Shu Qi knocked on their horses and remonstrated", they stopped King Wu's horse and told King Wu: "You can't do this."What is the reason.After King Wu, the spirit of comity for the country is even more gone.But it’s not so obvious, you have to experience it yourself.So some people say that "Historical Records" is a slanderous book of the Han Dynasty.In fact, it is not only a book of slander in the Han Dynasty, but also a book of slander that severely criticizes Chinese history.But Sima Qian had a certainty. He said that he would "collect this book in a famous mountain and pass it on to his people."This bullshit is exaggerated. In other words, he scolded all the scholars at that time.He is equivalent to saying: "Can you still understand my book? Only if you hide it, someone will understand my book in the future." From this point of view, we can turn back and see that the spirit of "comity is the country" that Confucius said was gone in the Spring and Autumn Period, so I went on to talk about the political philosophy of why comity is the country. Confucius said: If you don't suffer from no position, you will stand if you suffer from it.Don't worry about what you don't know, seek what you know. A person is not afraid of having no status, but most afraid of having nothing to stand up for.Fundamental to build.How to build?In the words of Taoism: building morality, making meritorious service, and making words——the ancients believed that there are three immortal careers, which are difficult to achieve.In ancient times, people first focused on virtue, and later generations focused on meritorious deeds—below the Zhou and Qin Dynasties, it was only about merit.再其次就重立言，如退隐的老子，后世儒家尊奉为“素王”的孔子。这个“立”，是自己真实的本领，自己站得起来的立。不怕没有禄位，也可以说是不求人爵的位子，只管天爵的修养。同时也不要怕没有知己，不要怕没有人了解，只要能够充实自己，别人自然能知道你。同《学而》篇最后的结论，是一样的道理。 孔子四字禅 讲到这里，刚才提到过的一个问题又来了，上文孔子曾说：“朝闻道，夕死可矣。”这个大问题。What now? 子曰：参乎！吾道一以贯之。曾子曰：唯。子出，门人问曰：何谓也？曾子曰：夫子之道，忠恕而已矣！