Chapter 19 Zihan ninth-1

The meaning of life at stake The ninth chapter "Zihan" can be said to be an extension of the fifth chapter "Gongye Chang" and the sixth chapter "Yongye".Most of them talk about Confucius' thoughts, views on cultural education, and general historical ideas.The first sentence is: Zihan talked about benefit, fate, and benevolence. We must pay special attention to this sentence.From the records in this chapter, we know that Confucius rarely talked about "benefit".The so-called "benefit" is often only for money in modern concepts, and the content here also has the meaning of "interest". We seem a little unconvinced after hearing this sentence, because we usually don't seem to be Talk about stakes.In fact, it is not the case. After careful study, especially the study of history, there is almost no one who is not interested in anytime and anywhere.Especially during the Spring and Autumn Period and the Warring States Period, the contacts between people and the diplomacy between countries were always based on the viewpoint of interests.We know that the Chinese Legalists, Xunzi, Han Feizi, especially Han Feizi wrote an article "Speaking Difficulties", which talked about the difficulty of speaking.In the Spring and Autumn Period and the Warring States Period, there were no exams, and most people had to rely on lobbying to achieve fame, wealth, and career status.The so-called lobbyists are not just talking about it, they must be knowledgeable and have a wealth of modern knowledge.Go to meet the leaders of various countries, come up with your own special opinions, and point out the interests at that time. The so-called action is based on interests, and if you gain the trust of the owner, you can win fame and status.Therefore, we must first understand the meaning of the word "benefit" in this sentence.Almost no one is indifferent to "talking about benefits and harms" to people. Being able to be indifferent to all fame and fortune in life is the true highest knowledge.Judging from this book, did Confucius talk about interests? "Rare words and benefits" does not mean never speaking, but rarely speaking.If we imagine a sage who absolutely disregards his interests, it would be too much to "promote the holy realm", which is absolutely impossible.

Secondly, did Confucius talk about fate?Later generations take the "fate" of fortune-telling and fortune-telling as their fate, but the fate here is in a broad sense, including the meaning of the source of life.All the religions in the world talk about the source of life, especially that life is created by God. Almost every religion has similar sayings.But from religion to philosophy, science, until now, what is the source of life?Haven't figured it out yet.From this point, it can be seen that human culture, no matter the East or the West, is still childish and ridiculous, and has not yet solved the problems of human beings themselves.Religiousists can't solve it, so they evolve into philosophy, philosophers can't solve it, so they develop into science. Scientists look into different categories, and look into space, physics, and medicine, all wanting to find the answer to this question.But Chinese people don’t really pursue the question of the source of life, especially the thought of Confucianism. In the following discussion, it is mentioned, “If you don’t know life, how can you know death?” Don’t ask, so Confucius seldom talks about “fate”.Therefore, people who study or teach philosophy in schools do not really understand philosophy, but can only be said to spread philosophical knowledge for philosophers.No real philosopher has a background in philosophy.A student who studied medicine in Japan once said that after studying medicine, he felt pain, but he had many doubts about life and social issues, so he needed to study philosophy, otherwise his brain would collapse.His opinion is right, but the philosophy of school books is very bad, and the result

Just be a philosophy nerd, not a philosopher.Most real philosophers do not have a background in philosophy. Existentialism, which is popular now, was also created by a doctor.Many people understand philosophy but are not philosophers. For example, people in the countryside who have not read books are often great philosophers.Ask an old lady in the country, why do you work so hard in such a hot day?She said: "It's a bad life!" This is a great philosopher. She has worked hard, but she still has peace of mind and no worries and pains.People who really have philosophical knowledge are not as happy as her.Therefore, there are many people who study philosophy, and finally become crazy. What is the purpose of life?The more I figured it out, the more I didn't understand it. Later, I felt that life was meaningless. In order to solve myself, I had to commit suicide. This is not knowing fate.In terms of education, Confucius knew the principle of the source of life in philosophy, but it was difficult to explain it clearly, so he seldom talked about it.

Third, Confucius seldom said "benevolence", which is a big problem.When we talk about Chinese culture, we often talk about Confucius, and we often talk about the benevolence at the heart of Confucius' thought.Now we are based on, at least its content is the direct record of Confucius students, this cannot but be admitted.And here it is said that Confucius seldom said what "benevolence" is.We all know that the center of Confucius’ thoughts is benevolence, but here it is said that Confucius seldom talked about benevolence; besides, the fourth chapter is "Li Ren", which is all about benevolence. Isn’t this a contradiction?Therefore, when we talk about "Li Ren", there is an important point. What is discussed there is only the function and nature of benevolence. What is "benevolence" itself is not defined in "Li Ren".So here it is said that Confucius seldom talked about "benefit", "destiny" and "benevolence".All three central questions are difficult to address.Let’s keep it here for the time being, because when the next discussion comes, you can find out the answer yourself from the whole book.

historical and cultural pioneer Continuing to describe Confucius. Daxiang party members said: Great Confucius!Learned without fame.When the son heard about it, he called his disciples and said, "What am I holding on to?"Do you want to rule?Do you shoot?I am in charge! Daxiang is a place name.The party of party members is not the party of modern concepts. The so-called party in ancient times was the concept of local society.Some people in Daxiang said that the great Confucius had such profound knowledge that he knew everything, not just a certain expert.The fame of "no fame" here refers to the name of a specialist, that is, a famous master who is not fixed as a certain discipline.The term "famous master" is often used in ancient books, such as the professor of the Three People's Principles, it can be called "Mr.He is a family of his own, and it is his fame that expresses his expertise.The phrase "learned but not famous" here means that Confucius knew everything, not just an expert in that kind of knowledge.When Confucius heard this kind of comment, he said to his disciples very humorously, what point should I grasp?Which kind of expert is better?I'm going to be an expert in horse riding and driving?Or is it better to be an expert in military archery?I'm still learning to drive!Literally, this article is explained in this way.Therefore, when we read these books when we were young, we had no taste at all, and our heads were very big.What's the point?The teacher asked us to recite, and we shook our heads while reciting, which was a protest.The teacher asked us to recite, so we had to recite, but by this method, after decades of recitation, we can now read it out of one mouth.After thinking about it carefully, it makes sense. As the driver of the "rule", he means to lead the culture and be a pioneer of a historical era.Therefore, it is meaningful for the disciples to write down his words, and it is not that they will never forget all the unimportant words.

Li's pervert The following is a talk about Confucius' thoughts: Confucius said: Ma Mian is also ritual.Today is also pure, frugal, I follow the crowd.My thanks, Li Ye.Today I worship almost, Tai Ye.Although against the public, I follow. This is the thought of Confucius, who felt sad when he saw the times.In ancient times, when the elders died, the mourning hat was made of hemp, which was very elegant.Confucius said that although this is an ancient ritual, people nowadays are becoming more and more simplified. It is enough to wear pure linen to wear filial piety, which is more frugal.Confucius also took the meaning of mourning for funerals, and he also agreed with frugality and simplification.China is originally a country of propriety and righteousness. In ancient times, when meeting people, kneeling down to worship, Confucius said it was polite, "Bow down, it's also a courtesy." But people nowadays don't have the sincerity to salute. Forget it, I really hate kneeling and saluting. It's not sincere to just want to be comfortable and lazy.Regarding this point, Confucius believed that the spirit of salutation requires absolute sincerity, which cannot be changed.So even if it goes against the times and the practice of most people, we still have to keep our ancient etiquette first, because it contains the spirit of traditional culture, not just the appearance.

The situation of Confucius' time at that time can be said to be the same as the environment we are in today.Politeness between people is all about formality, only focusing on appearance and not spirit.Even the appearance is a problem. For example, the current salute has become a pure greeting, just a greeting.Not only is there no sincerity in the heart, but even the appearance and posture on the outside are full of tricks, such as Hitler-style raising hands, arrogant chin, European and American-style hello, hi, all come out of the cage, grandiose.You and I are both responsible for the problems of this era, especially family education, which cannot be ignored.

Zi Jue Four: Don't mean, don't have to, don't be firm, don't be me. This sentence is easy to explain and easy to understand.But this is not just a matter of words, it is really difficult to achieve it in terms of behavior in this life.Here it is said that Confucius absolutely achieved these four points.The first is "Wu Yi", (this "Wu" is common to the word "Wu" in Youwu, but most of the negative words in the above and ancient books use this "Wu".) This means that Confucius lived in the world without himself. Subjective opinions, he originally wanted to do this. If others had better opinions, he would accept them instead of insisting on his original opinions.The second "necessary", he does not require what kind of result must be achieved for one thing.This is also the cultivation of the philosophy of life, there is nothing in the world

An "inevitable", the so-called what I hope to do, but the fact is often not necessarily.If we talk about the confluence of literature and philosophy, the Chinese have two famous sayings: "There are often eight or nine unsatisfactory things, but it is the same as what people say." In life, eighty-nine out of ten things are often unsatisfactory.And when encountering unsatisfactory things, you can’t complain to others, and you can’t tell your parents, brothers, sisters, wives, and children. This is all due to life experience.There are two more sayings: "Nine times out of ten, you lose in the world, and you have no one in the world." This also represents an individual, who is frustrated in nine out of ten things. Among a hundred people, there is still no one who is a true confidant.This shows that Confucius understands the truth of life deeply. In fact,

"Necessary", it means that what you want to do must be done. There is almost no such thing in the world, so the first book of Chinese culture ---, put forward gossip to explain the principle of change.Everything in the world is changing anytime, anywhere, every minute, every second, the physics of the universe is changing, all things are changing, and people are also changing; your own thoughts are changing, feelings are changing, body and mind are changing, nothing stays the same thing.We want to seek an unchanging, fixed, impossible.Confucius understood this truth deeply, so he "necessarily" means being able to adapt and respond to changes.The third is "non-solid", not to stick to one's own prejudices. "Wu me" is only for the sake of others, only for the sake of things.This is the greatness of Confucius' cultural cultivation.

When it comes to play here, it is necessary to compare it with other ideas.Such as the famous "Diamond Sutra" in Buddhist thought that most people think is unpredictable and even has a sense of fear. (The so-called "jing" also means the "jing" of the "Four Books and Five Classics".) This book also has four concepts similar to the ones mentioned above, the so-called: "There is no image of self, there is no image of human beings, there is no image of sentient beings, and there is no image of others. The appearance of longevity." In Buddhism, the so-called "phase" is an image or phenomenon.When we get along with each other, we often feel very painful and troubled, and we are always trapped by phenomena.There must be me in the world in life, and it is impossible to achieve "no self".Where there is me, there is you, and there is him.With you, me, and him, there are troubles.As a result, I forgot that you are human, and I am human, and everyone is the same. "Everyone is the same" is what Buddhism calls "equality".And Confucius's four unique concepts, that is, equality. Regarding this point, I once talked about a special topic of "I and no-self" in a philosophy seminar held by a certain university club.We often see in philosophy that we must achieve the state of selflessness in being a human being and doing things.is it possible?As far as the facts are concerned, it is impossible.For example, someone said: "I tell you, I am absolutely objective." Is this sentence right?wrong.This is already very subjective, because "I am very objective." This is the subjectivity of "I".Where is objectivity?It is equivalent to saying "middle". Is there a "middle" in the world?Because "middle" refers to both sides, the concept of "middle" is formed.In fact, the "medium" in the comparison is biased for another point, and there is no absolute center.In terms of orientation, you stand in a room and say you are in the middle, front, rear, left, right, east, west, north, but when you stand in the north, you are standing in the south, and in the south, you are standing in the north, there is no middle.Therefore, the term "absolutely selfless" has this name in concept, and there are almost no such people who really want to achieve selflessness.But it's not absolutely nothing. Once you really achieve selflessness, you will be very happy.All our suffering comes from our own "self".If we hold something in our hands, we must be reluctant to give it to others when they need it, because when others need it, it is also when we need it.If you can give up and give to others at this time, it will be the happiest state.A friend who studied Buddhism came to ask, what is a "Bodhisattva"?I said this is the Indian Sanskrit name "Bodhisattva", transliterated into Chinese, referred to as "Bodhisattva", which means "enlightened sentient beings".I am aware of the philosophy of life, but I am very passionate about this world and everything, and I try to help as much as possible.That's why the Chinese say, "Goodness is the bone of a fairy, and passion is the heart of a Buddha." This is the realm of a bodhisattva, which is equivalent to the sages that the Chinese say, with different names and different pronunciations.They also asked whether people who study Buddhism have become Bodhisattvas?I said no, at least I have never seen a Bodhisattva. But my friend once saw a person who could be called a Bodhisattva.That was twenty years ago, a ship sailing to Penghu died on the way.There was an acquaintance on the boat. He had lung disease, so he took the boat to Penghu for something.When the shipwreck came, some crew members saw that he was sick, so they threw a life buoy to him and asked him to leave the ship first to escape.After receiving the life buoy, he was still very calm and did not put it on immediately.Later, he saw a woman fleeing on deck with a child in her arms, so he passed the lifebuoy to the mother and child.He said that he was a person with lung disease, and he died sooner or later.It turned out that the crew member who lost the life buoy came back after a while, and saw that he was still on board, and the life buoy was gone, so he asked him why he didn't run for his life?Where did the lifebuoy go?He just smiled, (in this situation, he can still smile peacefully, which shows what kind of mind he has.) He didn't speak.The crew member searched here and there, and found a life buoy for him, and he gave it to another person to escape.As a result, the boat sank, and so did he, very calmly.This is "no self".He is not forced to do this, it is completely automatic, which is called "non-self" and loving others.We felt that this incident was very tragic in our hearts, but in his state of mind, it was very peaceful.He didn't commit suicide, he felt that others deserved more sympathy and pity.But in fact, in normal life and work, there is no way to be selfless.Everyone draws in the same way, but they draw differently.If you write an article with "no self" in the article, you will not have your artistic conception, so don't write it.The same thing is done with the spirit of "I".Only by placing the whole self in the realm of no-self can we achieve the true "no-self".These four points of Confucius probably use this concept of Buddhism to set off each other.In fact, these four points are the backbone of all Confucian knowledge, so when Confucius taught us how to cultivate knowledge, we must imitate him and do these four points, "Don't intend, don't have to, don't be solid, don't be yourself." Next, I will use a fact to explain why Confucius did not intend, not necessarily, not solid, and not self: Zi is afraid of Kuang.Said: "Since King Wen is gone, does Wen not care?"The generals of the sky will lose the gentleness, and those who die later will not be allowed to be gentle.The sky has not lost its gentleness, so what should Kuang people do? This is one of the few major events that Confucius encountered in his life.Kuang is a place name in Song Dynasty.At that time, there was a villain named Yang Hu. It is said that Yang Hu looked like Confucius. He looked like Confucius, and the people of Song Dynasty wanted to kill him.Confucius brought a large group of students, passing there, everyone thought he was Yang Hu, surrounded him and wanted to kill him.This is the famous "Zi Wei Yu Kuang" incident.The ancient characters are simple, with only one word "wei".In fact, the word represents a very serious, terrible, and dangerous accident.Of course, the students of Confucius felt very serious, and it can be said that they were frightened to death.But Confucius said, there is nothing wrong, you can rest assured.He believes in fate very much, but this fate is not ordinary fortune-telling.He said that since the death of King Wen, Chinese culture has declined for five hundred years. Is the fate of Chinese culture really going to be broken?Do not pass it on?If God intends to cut off the foundation of our Chinese culture, then it should be that I will never be exposed to culture in my life, but in fact I have to take this responsibility.If it is said that God does not intend to cut off the foundation of Chinese culture, but wants to let it pass on, then today we still have to keep a little bit.If this is the case, to be honest, I have dedicated myself wholeheartedly to Chinese culture today; and I am the only one who can accept and give full play to Chinese culture.Like this, don't worry, I can't die, and the Kuang people won't kill me either. We saw that Confucius was in such a dangerous situation, he never prayed in a religious spirit, asking for God's blessing.Besides, at this time, if he talked about military spirit, it would be easy for him to immediately organize the students and turn them into a fighting force.But he doesn't do this, so he is always "Zihan talks about profit, fate, and benevolence." He has always established a humanistic way, and he must increase his self-confidence when dealing with people and things.This passage shows his spirit of being a man and dealing with difficulties.It's difficult for him this time, if he is not someone who has experienced the situation, it is not easy to understand.It's like talking to young people about the situation during the Anti-Japanese War now, and they won't be able to understand the taste after talking about it to death.Didn't run past the alarm, Didn't escape the bomb, didn't escape the disaster, that kind of taste young people never know.Confucius was in a very dangerous situation at that time, but he remained calm and didn't care.Instead, he comforted the students, don't worry!Can't die.The responsibility of Chinese culture falls on our shoulders, if God intends to cut off Chinese culture, we should be damned.If God has no intention of eradicating Chinese culture, then we will not die.This is the spirit of Confucius in adversity. Mendo blunt iron Dazai asked Yu Zigong, saying: "Master and sage?"How versatile is it?Zi Gong said: "Gu Tianzong is a sage, and he is versatile."The son heard it and said, "Does the great minister know me?"I am also humble when I am young, so I can despise many things.How many gentlemen are there?Not much! "Da" reads "Tai", and Dazai is the name of an official in the Spring and Autumn Period.A great minister asked Zigong, "Confucius, the teacher, is really a saint. Why is he so knowledgeable and knows everything?"Of course Zigong praised his teacher, he said, of course!A born sage, (equivalent to the modern saying "he is a genius to be a sage".) And knowledgeable and profound.Later, someone reported their conversation to Confucius. After hearing this, Confucius said, "Do you think Dazai really understands me?"Otherwise, because I was born as an orphan, I have stood up from hardships and hardships since I was a child. I have done everything in poverty and humbleness.gentleman I have high demands on myself, and I am always afraid that my life experience is not enough. Who can be called knowledgeable?Such words are flattery and should not be listened to. The knowledge of the world is inexhaustible.There is also a saying: "Life has a limit, but knowledge has no limit. If there is a limit, there will be no limit, and it will die." Life is limited, and knowledge is infinite.It is too dangerous to seek unlimited knowledge with a limited life.This principle is very correct, but for young students, we will stop talking about the second half of the talk.Otherwise, they just cite this sentence as a reason for not reading. Confucius said here, "I am humble when I am young, so I can despise many things." This point should be paid special attention to. From this point we can look back at the cultures of the East and the West. , They all stood up from hardships.Only those who stand up from hardships understand the ways of the world.Therefore, for a person's achievements, sometimes it is a good thing to suffer a little more when you are young, and suffer a little more setbacks and hardships.I often feel that these young people who have grown up in Taiwan for more than 20 years have graduated from universities and even graduated from graduate schools. In the past 20 years, from kindergarten to graduate school, they did not even take a step.Growing up in such a good environment, I have obtained a degree, but because I am too happy, I am finished. Apart from reading some books, what else can I do?People don't understand the world.Those who really want to make great achievements, establish great careers, and do great things must have rich life experience.To be honest, our older generation is better than them.Why?We have experienced the turmoil of this era, and today's young people have never seen it.I have never experienced the pain of fleeing, starvation, and national ruin; I may say that I have seen it in a movie, but I watched it sitting on the sofa in the air conditioner.Learning comes from experience.Therefore, we must pay special attention to these words of Confucius. ancient scholars for themselves Prison said: Ziyun: I don't try, old art. The prison is opened by Confucius' student Qinzi.He said that Confucius said, "I don't try, I'm old-fashioned." This sentence is very good. It's like a joke from a modern concept. Confucius didn't take the entrance exam-the exam, so he was knowledgeable.It seems to be the other way around, once you take the test, it's over.Is there any reason for this?of course not.It was also explained that Confucius said that because I am not easy to try, I am versatile.How do you say this?They say that it can be seen in public or at banquets that anyone who likes to talk is always easy to be seen through by others; while a person who sits there, asks three questions and does not express an opinion, no one knows how knowledgeable he is. Advanced, in fact, maybe even a little knowledge No.This principle was once used by Song Taizu Zhao Kuangyin.At that time, Jiangnan had not yet settled down, and the envoys from Jiangnan were writers, famous talents, Xu Xuan of the Southern Tang Dynasty, who was ordered to go to the Song Dynasty.Zhao Kuangyin thought about which minister's knowledge in the Song Dynasty could overwhelm Xu Xuan?After some discussion, he couldn't make up his mind, so Song Taizu chose a handsome guard in his own guard, wearing a diplomatic dress, to deal with Xu Xuan.When Xu Xuan arrived in the Song Dynasty, he performed one by one, from astronomy to geography, philosophy, science, and literature.And this guard who pretended to be a diplomat, only agreed and didn't talk about anything.Three days later, Xu Xuan felt that the Song Dynasty indeed had talents, but as far as the gentleman in charge of the reception was concerned, he was hiding his knowledge and did not know how much knowledge he had.So "I don't try, I'm old-fashioned." It can also be understood from this second joke.There is also a third joke, which is explained by Tong Ershu's non-examination.Tong Ershu, I seem to have mentioned, was a painter in the Qing Dynasty. He painted plum blossoms very well. He was also a well-known Neo-Confucianist and scholar, but he did not take the exam and had no fame.Examinations in ancient times were very troublesome. In order to prevent "entrainment", a body search was required.When Tong Ershu entered the examination room, the guards at the door wanted to search him.He said that the purpose of the country's opening of courses to select scholars is to select talents from all over the world. Now that I take the exam, but treat me as a thief first, my personality will be lost first, so why should I take the exam?He just left with the test basket.Since then, I will not take the exam and study at home for learning.Learn what you need, and then you will become famous.This is the third explanation.These are all explanations given as jokes. Then let's find out the true meaning of this sentence. Confucius just said above, "I am cheap when I am young, so I can be despicable." And the following is said by his disciple Qin Lao, Confucius said: "If I don't try, I am old-fashioned. Looking at it this way, the meaning of this sentence is that Confucius’ pursuit of learning was for his own sake, not for the sake of trying anything, and he did not use learning as a tool to gain fame.After the Qin and Han Dynasties, Confucianism mostly used Confucian and Mencius thoughts as a stepping stone to seek fame and fame. This is not the spirit of Confucius.Because Confucius was learning for himself and not using learning as a tool to try for fame and wealth, his learning has reached the highest artistic level.We are studying now, and entering school is to seek a job in the future, for the future, so the book does not have an artistic realm, which is very painful.We used to study, like myself, I like to study Buddhism and Zen.At that time, it was a retrograde, an antique that no one cares about, but I like it, I am interested, and I can learn whatever I like.If I was asked to study politics, banking, or economics, I’m afraid I wouldn’t be able to learn it well if I was killed. Maybe the circles would be wrong.Who knew that what was unpopular back then would become so popular decades later, I couldn't have imagined it.Then why did you seek this knowledge back then?Do it for yourself, no one asks for it, it's just what you are interested in, and you have to do it.Because of this, there are no conditions, no restrictions, and no consideration of whether you can earn a living after learning this set of things.No food to eat and drink porridge, no porridge and northwest wind, who cares so much!Only with this spirit can one go deep and be called knowledge, so "I don't try it, I'm old-fashioned." You can probably see some tricks from this. Let’s talk about the realm of Confucius’ true learning: The Master said: Is there anything I know?Ignorance also.A poor man asked me, but it was empty, and I knocked on both ends of it and exhausted it. This is the true cultivation of Confucius, especially reflecting the principle of "no intention, no need, no solidity, no self" mentioned above.Confucius said, do you think I am really learned?I tell you the truth, I have no knowledge at all, I don't understand anything.Some uneducated people come to ask me, I really have nothing to ask, so I will answer according to what I know.If he himself is vulgar and asks me a question, I really can't answer it.then what do I do?Because there is no subjectivity and no prejudices, I will "knock on both ends of it and exhaust it", ask him the motivation for raising the question, study the pros and cons of his relative ideas and concepts thoroughly, and give him a conclusion.So I don't have much knowledge, I don't give him an answer, but when he asks me his own opinion, I sort it out and draw a conclusion for him.This is what education is all about, and so is true learning.The highest point of knowledge is "ignorance", which is always peaceful, without subjectivity, and nothing exists first. This is the highest state of knowledge.This is not only true of Confucius, but also of many great religionists, leaders, and philosophers in the world.The first Greek philosopher—Confucius in Western culture—Socrates, like Confucius, was born in poverty, knew everything, and behaved very similarly to Confucius. He said: "You regard me as a Learning, what a joke! I don't understand anything." This is the truth.Shakyamuni also said the same thing.He gave up the throne at the age of nineteen and became a monk to practice Taoism. He began to preach at the age of thirty-two and died at the age of eighty-one.During the forty-nine years, he finally concluded his own conclusion: "During the forty-nine years, I have not said a single word, not a word." The truth cannot be expressed in words.We can take a step back and say that the "ignorance" mentioned by Confucius is a common saying that "half a tank of water jingles, but a full tank of water does not ring." Well!There is nothing in vain, this is the true realm of learning.If someone shows that he is very knowledgeable, don't think about it, it must be "half a tank of water".From those who learn martial arts, it is easy to see that those who have not practiced well like to compare paintings. His muscles and bones are swollen, and it is not intentional.And the person who has practiced well, stands there as if the wind will blow him down, and if he is slapped twice, he will avoid it and never make a move.The same is true for knowledge. A person who appears to be full of knowledge is a "limited company".Therefore, this point of Confucius is the true realm of academic accomplishment. The following is the exclamation of Confucius in his later years: The Master said: If the phoenix and the bird don't come, and the river doesn't come out with the map, I'm dead! This is the age of lamentation, and Confucius thought he had no hope at all.His hope is not for himself, but for the times, lamenting the irreparableness of the times.In our Chinese culture, there are several strange things, namely dragon, phoenix, and unicorn.Chinese culture is the culture of dragons.During the time of the Yellow Emperor, he attached great importance to the concept of the dragon, and it has been passed down to the present. The symbol of Chinese culture is the dragon.Speaking of which is a big problem.According to the "Bible", Westerners believe that dragons are demons, so there is a school of churches that forbids paintings and models of dragons at home.And they even think that the first "yellow peril" was the Yuan Dynasty; there will be a second "yellow peril", that is, the "devil" of the East is coming.This is the secret of Western culture.In the past, the British have done more than a hundred years of experiments to make Chinese orphans marry foreign orphans. As a result, the eyes of the first generation turned black; turned yellow.It's like this no matter what.Therefore, when Westerners see Chinese things, they are all on guard in their hearts.As Chinese, we have to know about this matter.Therefore, although Western political figures and intellectuals admire Chinese culture, they still guard against us in their hearts.Westerners have this kind of thinking, so they think that "dragon" is terrible, and people of a certain sect in China also have this wrong concept. In addition, there is a school of Western culture that thinks that Chinese dragons are dinosaurs, which is also wrong.I often tell my Western friends not to regard dinosaurs as dragons in Chinese culture.But do dragons exist in Chinese culture?We can't even figure it out ourselves.In the history of China, no one has ever seen the whole dragon. "The dragon can see the head but not the tail".So it is a big joke to regard dinosaurs as Chinese dragons.But whether there is such a creature, don't care about it, it just represents the spirit of Chinese culture.What exactly does it represent?The eight characters are what China's culture expresses: "changeable and unpredictable." Therefore, we must have the kind of confidence in Chinese culture that "the son is afraid of Kuang", and we will never be defeated and stand up forever.Why is it represented by a dragon?Because the dragon mentioned by the Chinese is an animal that can fly in the air, walk on land, and swim in water. It is said that it can fill the universe when it is large, and it can be as thin as a hair if it is small. This is our dragon.Chinese culture is like this dragon.As for the wind, like the dragon, it is painted like a pheasant.But no one has ever seen it. It's just that according to the legend, if the world is truly peaceful, the sage emperor will come out, and the phoenix will come out for a while.So Confucius used the phoenix to lament this era, the so-called "the phoenix does not come", the meaning of this sentence is equivalent to the current saying - "this era Not ours anymore! "And what does the phrase "the river does not show a picture" mean? The source of ancient Chinese culture is gossip, and the source of gossip is said to be that a dragon appeared in the Yellow River, and the dragon turned into a horse. I memorized a pattern, and this is the "River Map". There is also "Luoshu", which is when Dayu was controlling the water, and he had no way to calculate astronomical and geographical engineering. Later, in Luoshui, a white turtle memorized a pattern. After reading it, Dayu invented the highest principle of mathematics, so he calculated the structure of the project and cured the flood. Therefore, "Hetu" and "Luoshu" became the forerunners of Chinese cultural science and philosophy. Confucius lamented that the two great eras like "Fengniaozhi" and "Hechututu" will never appear again.In other words, although he wanted to save this troubled era and achieve peace, but thinking about his age, he couldn't do it.This paragraph expresses the superb cultural accomplishment of Confucius. He was so enthusiastic and determined to save the historical era in doing things and being a man. However, he felt that time did not belong to him, and he felt that he was unable to do what he wanted. behavioral psychology The following is a description of Confucius' deeds: The son sees those who are in decline, those who are crowned with clothes, and those who are blind.Seeing it, although there is little, it must be done, and if it is too much, it must be tended. These few things seem common in literature, and many people can do them.What is so special about Confucius?We dig deeper and feel the difference.What is recorded in this section is the sincerity and respect of Confucius' attitude as a man.Especially for these three kinds of people, he is very serious. "Mian Clothes", "Mian" is a hat worn on the head, which in ancient times represented the person in power, the so-called nobleman, who was in power.Clothes in ancient China consisted of upper and lower garments, "yi" was the upper garment, and "shang" was the lower garment, like skirts, both men and women wore skirt-like lower garments, which evolved into trousers in later generations.The ancient clothes and hats we see, like the statue of Confucius, the gown only reaches below the knees, and there is still a part of the skirt exposed. "Mian clothes" is the official dress, representing the people who are in power. A "blind person" is a blind man.Confucius saw these three kinds of people, "Although there are few people, they must do it."The word "less" means young.People who talked about Confucianism in the past said that the word "less" was misprinted, and it should be "sitting". Although Confucius was sitting there, he had to stand up.The Four Books Annotated by Zhu Xi also has such an explanation, saying that if Confucius saw these three kinds of people, even if he was sitting there, he would stand up very solemnly.其实并不需要改这个字，少就是少，意思是说孔子看见这三种人，不问他年龄的大小，他必“作”。 “作”就是变了脸色，也就是态度严肃起来。看“齐衰”的人，是一种同情；看到执政的人，等于我们现在看到国旗，必定要致敬；对于瞎子，是怜悯。孔子对于这些人都是非常肃敬，不问他们多大年纪，“过之必趋”，如果要经过他们前面，一定很快的走过去。 字面是这样解释的，深一层看他的意义，为什么孔子看到这三种人神态都会变，而且还特别记载下来，指出这是孔子了不起的地方呢？仔细研究，与心理的观念、个人的道德修养有关。现代有一门新的学问，所谓“行为科学”，或者叫做“行为心理学”，如果以这一种新的科学观点，来分析一个人的个性，和他作人做事的思想才具都有关系。由此研究，就可以看出一个道理来了。 平时我们在街上看到出殡的行列，不伦不类，没有礼仪，乱七八糟，以致一般人对丧仪都无诚敬之心，所以一般人对死者也没有什么同情之感，有时候还觉得很讨厌。这并不是对死者不怜悯，也不是对丧家遭遇的变故不同情，实际上是社会风气把礼仪弄坏了。以前常看见人家门前贴了“当大事”、“制中”、“严制”、“慈制”等白纸条——现在恐怕有许多人对这些字条都看不懂了。中国的礼仪，重视人生哲理，素来认为生死是一件大事，从出生到死亡，在人生过程中，实在是一件大事。所以家中有人死了，便称“当大事”。“制中”就是表示在服行丧事当中。平日称父为“严”，称母为“慈”。“严制”就是服父亲的丧制，“慈制”就是服母亲的丧制。过去的教育里，我们对这种家庭，非常诚敬，到了他们的门口，都不敢喧哗。这个态度有两种意义：一种是中国传统文化，对这方面素来诚敬；其次是表示自己的同情心，同情这个家庭发生了变故。从前在大陆的农村里，如有人家办丧事，邻居亲友都会自动去帮忙。因为孝子心情太悲痛了，所以由大家帮忙，不让他管事。现在变成好玩的了。 还有，过去我们读书，就受这样的教育，即使自己的地位很高，官做得很大，回到家乡，如果经过祖坟或祠堂的时候，在相距一百步以外的地方，骑马的要下马，坐轿的要下轿，然后走路步行经过，乘船的要在船上站起来。直到离开了一百步以外，才能再骑马或上轿，绝不可以骑马坐轿经过祖坟或祠堂的。否则要被人骂，被人看不起。我们从小在家里，看见父母长辈从自己的面前经过，都一定要站起来，两手还要拱一拱。我个人的经验，几十岁了，回到家乡还是如此。就是现在想起父 亲，心里还是一种敬畏之心。只是几十年来，学制改了，改成了所谓洋学堂，把这些礼仪都废了。所以现在我们的国民礼仪，变得很可笑，中国礼仪没有了，洋礼节也不懂。 这里就说到孔子对礼仪的重视。他看到有丧事的人，心里发生一种同情心，态度也随之肃然。至于对第二点冕衣裳，穿制服的人，执政的人为什么这样呢？因为执政者的制服代表了国家的体制，就等于我们现在看到国旗，自然肃敬。对于瞽者，就是对可怜的人，范围扩大包括了残废的人，看到这种人，心里自然肃然起来。 表面上看，这是一个小动作，没有什么要紧，但是从这上面可以看出一个人学问的修养、作人的修养到达什么程度。拿行为科学来说，一个人看见别人遭遇痛苦的事情，而毫无同情心，甚至于像小孩子看到烧死老鼠一样，在旁拍手欢呼。试问这是一种什么心理？孔子看到不但肃然起立，且“过之必趋”，一定走快几步，不敢多看，这就显示他心理上的修养。 不见顶相 下面引用了颜回对孔子的赞叹： 颜渊喟然叹曰：仰之弥高，钻之弥坚，瞻之在前，忽焉在后。夫子循循然善诱人。博我以文，约我以礼。欲罢不能，既竭吾才，如有所立卓尔，虽欲从之，未由也已。 这是颜回对孔子崇敬的评论。 “喟然叹曰”的“喟”字，是叹气的意思。距今两百多年前的一位才子金圣叹，许多人都知道他的。他对、等有特别见解的评论。他的名字就叫“金喟”，又名“圣叹”。据说他姓张，并不姓金。他为什么取这个名字呢？因为金圣叹出生时，他的祖父焦急地在厅中等待，当时厅上挂了一幅孔子的像，突然听见画中的孔子喟然叹了一口气，这时丫环从里面出来报喜，说生了一个孙少爷。他祖父心里很难过，孙子生出来，孔子在叹气，觉得这个孙子将来会有问题，所以取名金喟，又名圣叹，这是一个传说，在此当闲话一提。 颜回赞叹孔子“仰之弥高”，就是抬头一看，越看越高。后来印度传过来的佛教文化，对释迦牟尼也有类似的形容词。佛经上说释迦牟尼有三十二种特殊的相，与众不同，其中有一种相名为“不见顶相”。佛教徒们研究佛经很好玩的，起初研究，有些人奇怪，为什么看不见头顶，后来多读了书才明白。所以有人来问我，为什么释迦牟尼会看不见头顶？我说如果看不见他的头顶，那不是佛，是妖怪，应该打倒。实际上所谓“不见顶相”，就是“仰之弥高”的意思，太崇高了。有些佛教徒或研究佛学的人，把这句话当成真的了，说释迦牟尼没有天灵盖，殊不知这是崇高伟大、没有止境的意思。“钻之弥坚”，是赞叹孔子人格与学问造就的深厚，越钻研越厚实。“瞻之在前，忽焉在后。”如果这两句话照字面讲，孔子有隐身法了，以武侠小说来看，功夫很高，抓不住了。看见他在前面，追过去追不到，他突然又到了后面，好像太极拳、八卦拳，内功到了家似的。实际上四句话连起来，可用一句土话解释，就是“这个人摸不透”。他的学问到底有多深，人格到底多么崇高，无法估计，所以用这四句话的文学境界来形容，益见孔子的伟大。这是颜回跟从孔子，对孔子所加赞叹的结论。对于一个哲学家，一个民族文化伟大的圣人，譬如西方人尊重耶稣，以后都变成宗教性的“神格化”，替他穿上宗教的外衣，而犯了“高推圣境”的毛病，把圣人的境界推崇得太高了，好像摸不到顶，事实上是否这样呢？这点我们要注意。事实上世界上最了不起的人最平凡。我们反过来，随便找一个乡下很土的种田人，一个老实人，对他研究研究看，就可发现一个平凡的人，也就是 a great man.所以说学问真正好的人，最后是最平凡。如感觉到不凡，那是犯了“自命不凡”的毛病，有了这种心理，就可见这个人有限。真正了不起的人，看起来是最平凡的，所以在哲学的观点上，就有“大智若愚”的说法。如果真有学问的人，学问到了家，自己又变成很平凡、很普通，不“自命不凡”，那就是颜回所讲孔子这四句话的境界。 见与师齐减师半德 下面跟着说孔子教育人的态度：“夫子循循然善诱人”。注意“循循”这两个字，“循”是跟着走。不但是教育如此，作人处世也是如此，讲理论容易，做起来很难。在学校里教学生，就常会感到非常讨厌，有时候心里会想：“你还没有懂？真蠢！”当我们有了这个心理的时候，马上感觉自己到底不是孔子。颜回这里说孔子，对学生不会发这种脾气。“循循然善诱人”，教育是诱导的，东方和西方都是一样。什么是诱导？这是好听的名词，说穿了只是“骗人”而已，善意的“骗”。好像小孩子玩火柴，这是多危险的事，你如说不准玩，他非玩不可，就要赶快拿另外一件玩具骗他，要诱导他，使他觉得别的玩具更好玩，把火柴丢了，来拿其他的玩具。这就是“循循善诱”，就是这样“骗”人。 教育如此，推而广之，诸位出去做领导的人，从事政治，都要做到“循循然善诱人”。“循循然”就是循他的意志，循他的个性，循他的道理，把他带一个圈子，还是把他带上正路。人性就必须这样处理。所以从孔门思想的推演，到了孟子讲到人性，就主张堵不得的。你说：“不可以！不行！”他就非做不可。尤其是对一个小孩的教育，你说不准，他非反抗不可，至少在心理上反抗，表面上你是父母、是老师，听你的，但心里非常反感，从心理学来看，就只这一点反感，慢慢积累起来，到最后他对一切事物都有了反抗性的习惯了。越是受压制的孩子，反抗越大，所以要想办法，循循然善诱。当然有时候有例外，像军人带兵，老实说没有那么多理由，命令就是命令，教你如何就如何，没有理由，因为战场上必须这样，也就是孔子说的“民可使由之，不可使知之。”平常的教育则还是要“循循然善诱人。”像对年轻人有一件事就感觉得到，有些书越禁止，他越偷偷的看。所以循循善诱是一个原则。方法怎样运用，则和用兵一样，运用之妙，存乎一心。 孔子的教育是依受教者的思想、品格而施教，不勉强人，不压制人，不挡住人，把门打开给他看，诱导他进去。但用什么诱导他呢？用什么“骗”他呢？“博我以文，约我以礼。”所谓人文的学问，就是这两句话。什么是“博我以文？”就是知识要渊博。我时常感觉到，现在的教育，从五四运动白话文流行以后，有一大功劳，知识普及了，现在的青年知识渊博了，这就是“博我以文”。尤其现在加上传播事业发达，每个家庭有电视，在社会上有电影、报纸、刊物、广播，各种传播知识的工具，以致现在十几岁的青年，对于常识，比我们当年二三十岁时还知道的更多。当年我们书是读得多，对于普通知识还是傻傻的。乡下出来，看到飞机、轮船，还叫“飞轮机”、“火轮船”。现在七八岁的孩子都知道太空了。可是知识越渊博，学问越没有了，缺乏了下面“约我以礼”的涵养。我们要了解，“博我以文”的“文”并不限于文字，而包括了一切知识。知识要渊博。但知识越渊博的人，思想越没有中心。所以中国政治，在过去领导上有一个秘密。当然，这在历史上不会写出来，任何一个皇帝成功了，都不会传给徒弟的。这秘密是什么呢？他尽管采用知识多的人，渊博的人，而真守成的干部是找老实而学识不多的人，他稳得住。凡是知识越渊博的人越靠不住，因为他没有中心思想。对于这种人，给予的官位、头衔非常大，而真正行政的权力，并不交给他。知识多了的人，好的可以说成坏的，坏的可以说成好的。像现在的人好讲逻辑，把西方的一种思想方法，也当哲学来讲。例如说到法理学的话，如果我们抓到小偷，送官署是对的。但是打了他一下，他可以要求验伤，告你伤害。他说他做小偷是犯了法，但你打他是侵犯人权，至少在判决确定前，他还只是一名嫌疑犯，你打他，侵犯了人权，人权第一，你犯了伤害罪。讲法律逻辑，这是对的。但从另一面讲，善就是善，恶就是恶，坏人就该打，可以不跟他讲这一套。这就是说死守逻辑的坏处，也就是说仅仅是“博我以文”的流弊。以下面这句“约我以礼”来救这个流弊就对了。知识要渊博，思想要有原则，走一个专精的道路，作人处事要保持文化思想的中心精神。这是颜回第二点说到孔子教育他的方法，也可以说是他的心得。 第三点他说自己受孔子教育，大有“欲罢不能”之感，他说有时候自己想想算了，不再研究了，可是却像谈恋爱一样，藕断丝连，总摆不下来。“既竭吾才，如有所立卓尔。”颜回说他自己，尽所有的才能、力量跟他学，然后感觉到很不错、很成功，好像自己建立了一个东西，自己觉得“卓尔”站起来了，可以不靠孔子，不依赖老师了，好像行了，结果冷静下来一反省，还是不行。 “虽欲从之，末由也已。”虽然跟着他的道路走，跟着他的精神那么做，但茫无头绪，不晓得怎么走，简直一点苗头都找不到。这是颜回口中所描写出来的孔子，就是这样一个人，讲他的作人，崇高、伟大、其实，而摸不透。第二点讲到孔子教育人家，是那么善于诱导，而且那么注重多方面的知识，知识渊博了以后，同时注意中心思想的建立。第三点说明自己努力的结果，不论怎么，老是跟不上孔子。 讲到这里，我们联想到禅宗百丈大师的几句话：“见与师齐，减师半德，见过于师，方堪传授。”说够得上作一个禅宗大师的徒弟，要有一个条件——比老师还高明。他说如果学生的学问见解和老师一样，已经是矮了半截了。Why?因为老师已经走了几十年了，这个学生还是在几十年以前的程度，在后面跟着老师走。教育的目的希望后一代比前一代好，要年轻一代的学问见解，超过了老师，才可以作徒弟。所以我经常有个感想，我们年纪大一点的朋友们，领导青年们，所期望于后一辈青年的，就要效法这几句话，希望后面的青年比我们行。有一次演讲，谈到命运的问题，我说我们这一代，不包括现在的青年，不必算命，如果要算八字，我对大家——也包括我自己在内，已经批断好了八个字：“生于忧患，死于忧患。”我们这一代是命中注定垫墙基的。但是不要自认悲哀，这是神圣的，一个建筑物基础不稳固就不好。所以我们这一代要认清楚，是未来一代的基础，自己要建立得稳固，同时希望后一代，要胜过于我们，见解学识都超过我们，这是我们国家民族所最值得欣庆的事。如果现在发现不及我们，这有什么用？要现在超过了我们。如孟子说的：“得天下英才而教育之。”这种“见过于师”的青年就是英才，但是这种人才，始终很难得。 大丈夫当如是乎？ 下面继续说孔子作人外世的态度： When Zi was sick, Zilu made his disciples his ministers.病间曰：久矣哉，由之行诈也！无臣而为有臣，吾谁欺？欺天乎？且予与其死于臣之手也，无宁死于二三子之手乎！且予纵不得大葬，予死于道路乎？ 这是说孔子的修养。由这一段话看出两点，第一可见当时学生们，尤其子路、子贡这些人，对孔子的尊敬。以另一个观点来研究，我个人经常认为——这里特别提醒大家注意，我个人见解不一定对，只是提供大家作一个参考——孔子了不起的地方，除了他的学问、道德、修养以外，我以前说过，他在当时的确可以推翻任何一个国家的政权，取而代之，但他绝不这样做。 说到取而代之，我们讲一点题外话。读《史记》，刘邦和项羽两个人，分别看到秦始皇出巡的那种威风与排场。项羽看后，对朋友说“彼可取而代之。”用白话说是“老子可以把他拿下来，我来干！”刘邦看后则说“大丈夫当如是也。”用白话来说：“一个大丈夫，应该做到这样，才够味道。”根据行为心理，同样一个观念，但两个人表达的气度，就完全不同。一个是非常粗犷的，好比你坐在椅子上，一个人走进来，把你拉下来：“你下来！我要坐。”而另外一个人说：“这个位子， 可让我坐坐吧？”然后坐下来。气量就不同。所以我们读历史，这些文字上的要点，应该特别注意。 我们回头再说正题：孔子当时那么多门弟子，而在那么少人口对比下，等于现在一个非常大的党组织。尤其在孔子那个时期，春秋战国的变乱已经那么久了，他又有三千弟子，都是各国的优秀分子，政治、经济、军事各方面人才都有。只要稍微动一动，任何一国的政权，他都可以取而代之，但孔子始终不干这种事情。why?他认为这样，影响并不久，不是千秋万代的事业，要影响得悠久而博大，不在于权力，而在于文化与教育。在这节书里可以看到，这些弟子们对他，简直捧成一个大党魁。所以后来儒家称誉孔子为“素王”，这是真正的王。所谓“素王”，是没有土地、没有人民，只要人类历史文化存在，他的王位的权势就永远存在。称孔子为“素王”，等于佛教中称释迦牟尼为“空王”是同样的道理。不需要人民，不需要权力，而他的声望、权威和宇宙并存。第二点看到孔子本身，始终是一副救人救世的心肠，并没有把富贵、权位当一件事情。这里说，孔子有一段时间生病，子路就把同学组织起来。把孔子视同一个皇帝或社会组织的领袖，而叫同学们为臣，好像是层层节制的部属。这里的“臣”是阶级的观念，俨然显示出政府组织的味道。 后来孔子病好了一点，知道了这件事，就感叹：“久矣哉！”他说我病了这样久，在这段期间“由之行诈也。”他就骂子路，你怎么光做些欺骗的事情，自己欺骗了良心，违背了道德。“无臣而为有臣”，我本来是个平民老百姓，又不是帝王，为什么把同学们组织成这样？把我变成这样？“吾谁欺？欺天乎？”你骗人，这个罪过可是我背了，我本来是老百姓，你硬把我变成这样，这不是骗人吗？骗自己？还是骗天呢？ 看到这里，我们有个感想，这感想要从经验来。我们发现，有时候当一个领导人，往往会被部下捧坏了。根据过去的经验，我们自己并不想这样，下面的人会把我们捧成这样。尤其是年轻的朋友们要注意，假使将来有那样的地位，要留心被别人捧，到了那样地位，别人都说你的话说得对，都对你说“是的”。这时你要考虑，不要给人捧坏了。历史上有很多人，到了某一阶段会昏了头，就是被下面捧坏的。还有，当一个领导人，自己要想下台下不了，下面的人不让你下来，像有位工商界 的朋友，不想做。我劝他说，你做做好事，你现在关门是舒服了，可是你要想到你下面一万多员工，加上他们的家属，有好几万人靠你吃饭，你不能说不干。我劝他不要以工商的观点，而以社会事业的观点继续做，这样就伟大，所以人到某个时候，自己想下台，有下不了台的痛苦。 解脱生死 回头说到正题，孔子说“吾谁欺？欺天乎？”用土话来说，就是“你为什么替我摆这个臭架子？反而替我丢了人！”的意思。从这些地方，可以看出孔子的态度，子路对他恭敬，而他责备子路，当然没有像我们那样用土话痛快地骂子路一顿，他反而是“引咎自责”的态度，觉得自己没有把子路教育好，所以说“吾谁欺？欺天乎？” 下面又申述理由：“且予与其死于臣之手也，无宁死于二三子之手乎！”他说我与其以君臣的关系，死在臣子的手边，还不如以师生的关系，死于你们学生的手边更好些。这个话假如没有到那个位置去体会，是不知道的。我们在历史上看到过，有些帝王死了好可怜，曾有好几个帝王死了以后，尸体发臭，生虫没人管，几个儿子，去争着当皇帝，真还不如一个老百姓。明朝的崇祯皇帝，最后亡国自尽的时候，拿起宝剑要杀公主，公主年纪小，跪下来问自己有什么罪，皇帝说你没有罪，错在作了皇帝的女儿。这便同南北朝时刘宋顺帝所说：“愿后身世世勿生帝王家。”是一个道理。所以一个人死得光明磊落、痛痛快快很难。我有些朋友，其中学佛、学道，或打坐的来问我修道的工夫，我总是劝他们不要搞这一套，是有这种方法，但做不到，也不要想成佛成仙，一个人健康快乐的活着，死的时候干脆利落，不牵累别人、不拖累自己，就是第一等人。这个话也是经验中得来的。因为我的老朋友太多，而有许多老朋友真可怜，死得不干脆利落，拖累了别人，也苦了自己。所以不 要拖累别人，不要拖累自己。如何安排自己将来的死，最好找一个洞，先进去睡好，自己差不多了，搬块石头把洞门一堵，好了。否则拖累别人很痛苦。不过，这也不够解脱，倒不如梁启超说的：“求仁得仁又何怨，老死何妨死路旁。” 说到这里想起了两位老朋友与殡仪馆的故事。一位是上将军某公，有一次，他说真想在殡仪馆附近，最好隔壁找一幢房子。I asked him what he meant.他说有两点理由。第一，老朋友一个个凋零，经常要跑殡仪馆，方便些。第二，有一天自己要去的时候，就走过去了，也方便。第二个朋友也是一位将军，十多年前一个春节，碰到我说，今年真倒楣。我向他为什么？他说刚过年，大正月坐三轮车去吊一个朋友的丧，到了门口付了车钱，那个三轮车夫问道：“先生你还回去不回去？”可真把他气得 不得了，大骂车夫：“你才不回去！”不料几个月后，这位朋友真到那里不再回去了。就是这样巧的事情。这是两个故事，也是两种绝对不同的观念。 由这一段，看到孔子思想的通达，他意思说，为什么死还要摆这种排场。第三点，他告诉子路，你怕我死后不得大葬——就是国葬、公葬——得不到你们认为死后的光彩。我们经常看到“生荣死哀”四个字，生的时候享尽了荣华，死后的荣耀，就是大家都会哀痛。可是我们现在到殡仪馆吊丧，有许多人在那里已经没有哀痛之情了。 孔子这里是说，我虽然不得大葬，没有生荣死哀，“予死于道路乎？”我也没有惨死，总是寿终正寝。我们常常看到讣文上有“寿终正寝”这四个字，但现代往往与事实不符，因为现在的人都是死在医院，有几个寿终正寝的？古代说寿终正寝，是指死在自己的房间里，断气以后，才抬到正门的大厅上，所以是寿终正寝。现在都死在医院，送到太平间，哪来的正寝？还有现在殡仪馆中，有许多太太挽丈夫，儿子挽父母的挽联，都不合理的。因为照古礼，自己是当事人，没有心情在文学境 界上作诗作联，所以亲人是没有挽联的。若是自己不会写，由别人代写，更是莫名其妙。挽联要与死者有感情