Chapter 38 Zizhang 19th-2

Funerals are not acting Ziyou said: "Mourning is almost the end of mourning." This is about funerals. We have seen the Four Books and Five Classics, especially in the classics, which mention funerals many times. From the perspective of young people today, there are too many issues about the dead, and this is also a problem.Why does Confucianism talk so much about funerals—the issue of the dead?We need to understand two principles: First, we need to understand the so-called life. There are only two major events: life and death. These two stages are two ends, like the sky, morning and night; Phenomenon.Therefore, the focus of Chinese culture on life issues is to preserve one's life and send one's life to death.The focus of Western culture is only half, health preservation is very important.Children have great status in Western culture, and the elderly are very pitiful, because they don't pay much attention to sending death.China takes care of both ends, health preservation and death, so it has attached great importance to funerals since ancient times.But this kind of emphasis has created a disadvantage. During the Spring and Autumn and Warring States Periods, the complexity of funeral ceremonies was extremely annoying: there were three sets of coffins, the so-called clothing, scorpion, coffin, and outer coffin.Zhu Xi has a book dedicated to these things, such as putting charcoal and lime in the burial, etc., which is quite scientific.In some places it is different, sky burials are hung on trees for birds to eat, water burials are thrown into the sea and buried, very simple.But Chinese funerals are very complicated, too complicated, so some people came out to object at that time.Mozi, who followed Confucius, was also one of the most opposed to emphasizing funeral rites.He hated it to the core, so there was an article in "Mozi" called "Festival of Funerals". From a social and economic point of view, he thought it was a huge waste and should not be done. This is also Mozi's economic and moral point of view.But the thoughts of Confucius and Mencius.It is opposed to excessive savings.There are provisions in the "Book of Rites" that there are some amendments to funeral rites. This is a factual issue of history and culture that we should pay attention to.The second thing to pay attention to is that it belongs to human culture. We don’t need to use the word “sang”. When we study ancient books, we don’t need to be overwhelmed with the word “sang”. ,all the same.We have said that the root of Western culture is religion, which has developed from religion to philosophy, and from philosophy to science today. Since then, it has been a new discipline in universities. Harvard University and others have this department. It makes an objective comparison of the teachings, philosophical theories, and methods of each religion. Let’s look at it from the standpoint of comparing religions. Every religion first talks about the issue of human death, and every religion is dedicated to the dead, teaching people not to be afraid of death, come to me after death, it seems that the leader of every religion has opened a tourist hotel to attract business: "Come to my heaven, my heaven is the first." Some said, "You come to my Western Paradise, the hospitality is thoughtful, very clean." It seems that when we arrived in Shanghai, when we got to the pier, many hotel tearooms with lanterns came to solicit business Same.Why are all religions like this, all dealing with matters of death, but not matters of life?This is something that only our Chinese culture can be proud of. Our Chinese culture seldom talks about religion. Although we care about death, we also care about life. You stand at the door of the funeral home and look at it. There is still a queue in each hall, and it is too busy in the morning and afternoon.But Chinese culture is to stand at the gate of the obstetrics and gynecology department and see children being carried out every day. There is no sorrow. You carry one away, and I carry two here. I am very happy, "endless life".This is the basic difference between Western primitive culture and Chinese primitive culture.

But we have to pay attention to one thing, no matter what, we are all studying the issues of life and death.Life and death is indeed a big problem, which has not yet been resolved.This is the realm of funerals in Chinese culture. Why did the ancients mention the connotation of funerals everywhere? It involves such a big problem and it is not simple. We should not underestimate it. Now back to the book: Ziyou said: mourning is almost the end of mourning. Ziyou's thoughts are based on the tradition of Confucius. He had a modified argument for the excessive extravagance of funeral ceremonies in the society at that time. He believed that it was enough to mourn sincerely for funerals. It was very solemn, without any sorrow in the heart, and no matter how good the outward politeness was, it was still not the spirit of a funeral.In ancient times, such a sentence was used to summarize the above-mentioned concept. If you write an article now, you can write several reviews in newspapers and magazines to criticize this matter.If we say this sentence to young students now, it will definitely arouse disgust, and they will think that this sentence is so great.This is because there is no way for knowledge to match the times.Our generation knows that due to thousands of years of customs in the old Chinese society, in some places, people can be paid to hire people to cry for mourning. The mourning sound is better than singing. This is the malpractice of Chinese culture.Moreover, this kind of ethos was most popular in some places in Guangdong and Fujian in the past, because it is a legacy of Han and Tang culture.This kind of person who mourns for others is called "Wang Lang", which is equivalent to the Chinese and Western big bands in the funeral procession, so Ziyou put forward this idea to correct this social atmosphere.

commendable Ziyou said: "My friend Zhang Ye, it's hard to do!"However, it is not benevolent.Zeng Zi said: Zhang is so dignified!Difficulty and benevolence. This is after the death of Confucius, the students commented on each other, and everyone closed their doors to review.This article starts with Zizhang, so we will discuss Zizhang here.Ziyou said that our classmate Zizhang is indeed a great man. He did things that are difficult for ordinary people to do. He dared to take responsibility for difficult things, dared to take the burden, and achieved the task.This idea has been achieved, but it has not yet reached the level of benevolence that Master has.

This is Ziyou's comment on Zizhang.Zeng Zi also agreed, thinking that Zi Zhang is an upright man, but the connotation of his self-cultivation has not yet reached the realm of benevolence. Zeng Zi said: I heard that all masters, people who are not self-satisfied must also be mourned! This is to use Zeng Zi’s words to explain the truth of learning. Here he also mentioned funerals. He said that according to what I heard from the Master (referring to Confucius) in the past, “There is no one who is self-satisfied.”This is a problem now.Spontaneity is spontaneity, that is to say, there are almost no people who are spontaneity. Although they have this mood, it is difficult to form a consistent behavior, and very few can achieve the final goal.This statement seems empty, but Confucianism pays more attention to the cultivation of inner self-examination, which is also the center of learning and benevolence.So this sentence means that it is very difficult for a person to be willing to blame himself, and even reach the realm of a saint through his own inner reflection. This is a rare example.In other words, any thing is affected by the objective environment. It is out of necessity, and it is rarely completely voluntary. For example, there is one thing-playing cards. When three players lose one, they still travel a long way Pulling a person is out of self-indulgence.But if you study it in psychology, this is not self-inflicted, because the entertainment of playing cards does not come from yourself, but from the influence of several people making up an environment.Therefore, it is true that there are very few people who are truly spontaneous, self-initiated, and reach the realm of benevolence.Strictly speaking, we must say, which one is more spontaneous?Zeng Zi quoted the words of Confucius, "We must also be bereaved!" Of course, only when parents die, do you really feel sad in your heart, and that kind of sorrow is natural, and it can be said that it is purely spontaneous sorrow.But pay attention to the word "must also", which means "reluctantly, definitely, and insisting on saying something". In fact, that kind of sadness is sometimes forced by necessity, not true feelings. (So ​​speaking of ancient Chinese, there are many points worth noting in virtual characters.) Therefore, it is too difficult for a person's inner emotions and conscience to be truly spontaneous.This section of the book looks very simple, but from the perspective of psychology and philosophy, there are too many places to play.

Carry on the past and forge ahead Zeng Zi said: I have heard from all the masters that Meng Zhuangzi's filial piety is also possible in other ways. It is difficult for him not to change his father's ministers and father's government. This is a question of the philosophy of history.Meng Zhuangzi was an aristocratic family in ancient times, a hereditary official of Lu State. His surname was Zhongxue, and his name was Su. His father, Meng Xianzi, was named Mie.Confucius said at the time that Meng Zhuangzi was really a filial son, and his filial piety to his parents was comparable to that of other ordinary people. (For example, I have a friend who is in his sixties and has gray hair. He has a big career and is very busy at work. There is an old father in his eighties at home. He must go home to eat with his father every night, otherwise his father will He couldn’t eat, and sometimes his father scolded him and even beat him with a cane. He quickly knelt down and beat him. But these filial acts are not too difficult.) Confucius said that the most difficult thing to do is after Meng Zhuangzi inherited the high position, There is no change to the group of veteran cadres his father used to use, and he treats them the same as his father, without any change, and continues to implement his father's policies.These two sentences make a lot of sense.The political form in ancient times in history, the patriarchal society before the Qin and Han Dynasties was different from that after the Qin and Han Dynasties, and it was even more different from the present. If the current society is the same as the ancient times, it will be bad.Now is the age of business and social sciences.The Spring and Autumn and Warring States period was not only an agricultural society, but also retained a strong patriarchal society, which was very conservative. At that time, people respected the elderly and respected the virtuous, and valued the experience of the predecessors.Now we attach importance to young people and focus on innovation and change.This is another big problem in history and culture. Will the entire human culture go back in the future?It's hard to say. Looking at the evolution of history, maybe we will go back.This is the first point.

It should also be noted in this passage that China talks about filial piety, and Zeng Zi wrote a book, which was later listed as one of the thirteen classics, "The Classic of Filial Piety".Strictly studying filial piety, there are also some problems. If the children in each of our families are filial sons in a narrow sense, then no one will go to the revolution, and everyone will be filial sons, and this society will still not progress.So there is a problem between filial piety and unfilial piety.Later, it developed that filial piety and loyalty are related, but later it became loyal to one person; loyalty to one thing in a narrow sense.In fact, to talk about filial piety, one must study the "Book of Filial Piety" written by Zeng Zi. It talks about the spirit of filial piety, which is the love of Western culture. Love should be extended to love all people in the world, which means great filial piety to the world.

The loyalty advocated by later generations is the display of filial piety.Therefore, after the Tang and Song Dynasties, there was a famous saying "seeking loyal ministers at the door of filial sons".If a person has true feelings for his parents and family, if he comes out to dedicate himself to the country, he must have a real sense of responsibility.The ancient "loyalty", the current name is a great sense of responsibility, but comparing these two words, I think the ancient Chinese "loyalty" is better, because "responsibility" is only the concept of the rule of law, and the concept of the rule of law is born Fraud means that there will be problems in our thinking that are valuable or not. If there is no value, why do we have to fulfill this responsibility?Ancient Chinese culture did not talk about value, but only affection. Therefore, we must understand that Confucius said that Meng Zhuangzi's filial piety "does not change the father's ministers and father's politics, it is impossible." He means that he can. It is rare to be filial to the world and follow father's benevolent political conventions.This is the second point.

The third point we should pay attention to is, what is so difficult about "not changing the father's ministers and father's government"?In fact, it is very difficult. Maybe all of us do not have such a family environment and cannot experience it. If we have such a family environment, we can experience it, but it is often not used by the older generation of cadres.There is a saying in China that "one courtier is one courtier". We can see it from two stories in history: Emperor Wu of the Han Dynasty killed his favorite concubine Mrs. Gouyi because he wanted to make her son the crown prince.When Emperor Wu of the Han made this determination, he killed the prince's mother first.Someone asked Emperor Wu of the Han Dynasty why he did this. Emperor Wu of the Han Dynasty said that the chaos in the country since ancient times was caused by the emperor's youth and his mother's interference in politics. I am already old, and this concubine is still young. What if the queen mother intervenes in politics?This approach of Emperor Wu of the Han Dynasty is said to be a kind of power trick and the emperor's ruling method, but it cannot be said to be unreasonable.

The second story is also from the Han Dynasty. It was mentioned before that Emperor Wen of Han went to Xiliu Camp in Zhou Yafu.Emperor Wen of the Han Dynasty could not enter the gate of the camp; Zhou Yafu came out to meet him. He bowed down and bowed his hands as a salute because of the inconvenience of armored men.But later in Emperor Jing's time, Zhou Yafu was still forced to death.Why kill him?Emperor Jing of the Han Dynasty said a word, criticizing Zhou Yafu as "this man martingale, not the young master." It was Emperor Jing who decided to kill him.He also thought that Zhou Yafu was definitely a loyal minister, but he was only loyal to me, Emperor Jing, and the country. But I was old and was about to die, and my son was still young. If he came up to be emperor, he would not be convinced and unhappy.

We study history and see many things, so some people understand it and are unwilling to come out to do things for the rest of their lives. (But of course it is different now in the democratic era.) If these emperors deal with these matters only in terms of the ancient patriarchal society system, there is reason for it. Let me talk about the story of Tang Taizong and Xu Shiji.Xu Shiji and Taizong rose up to fight the world together, and their military exploits and martial arts are so high, they are all remarkable.When Tang Taizong was about to die, the first decision was to announce immediately that Xu Shiji would go to remote areas to guard the frontier, which was equivalent to a commander-in-chief descending to be a regimental commander.Tang Taizong also told his son Gaozong to pay attention to how Xu Shiji set off after the order was delivered.But after all Xu Shiji rose up with Tang Taizong to fight the world when he was young, and he is very clever.Know Tang Taizong well.He received the order on the way, and when he received the order, he didn't even go back home, but went to the frontier to report immediately.After others reported this situation, Tang Taizong was relieved, knowing that he would listen to Gaozong in the future.

If Xu Shiji showed hesitation or displeasure, he would probably be killed too.This incident shows the wisdom of Tang Taizong.Fortunately, it was in the hands of Tang Taizong, because he had too many benefits, so he forgot about this kind of trickery. If it was said that it was in the hands of people like Qin Shihuang, the world would definitely be scolded.Tang Taizong was afraid that his gong would be too great, the so-called "high gong shakes the master". In fact, social relationships are all the same.Is it just politics?When you give too much affection to someone, the other person will not be able to bear it. If you are eager to help a friend, if you interfere too much in his affairs, you will be disgusted. Therefore, life is politics, and politics is also life.After watching too much, you will know that "not changing the father's ministers and father's politics" is really difficult.So these few sentences are superficially simple, but they are true knowledge. You must study hard, think deeply, and use your mind to experience life. the law is human The Meng family made Yang Fu a scholar and asked Zeng Zi about it.Zeng Zi said: The superior has lost its way, and the people have been scattered for a long time!If you get what you want, be sad and not happy. The Meng family asked Zeng Zi's student Yang Fu to be a judge. To make a rough comparison, a judge is roughly equivalent to the current Minister of Justice and Administration, but has more power and can directly deal with the executive officer.Yang Fu asked his teacher Zeng Zi for advice before taking office. Zeng Zi told him that the people at the top (the ancient imperial politics refers to the people at the top, and now it can be said to be the entire historical era) have lost their way, the society and culture are not on track, and it is a chaotic era. The hearts of the people are also scattered, and there is no central idea, no central belief, and no true feelings. This has been the case for a long time. (From the beginning of the Spring and Autumn Period to the era of Zeng Zi, there have been more than 300 years of chaos, which is more pitiful than ours now, so our history is a history of many disasters. The culture of the Chinese nation is so profound, and it is precisely because the history is full of disasters In the midst of many disasters, intellectuals have accumulated political, life, social and historical experiences and passed them on to us. This is the spirit of history and culture.) Don’t like it.” This is Zeng Zi’s view on the rule of law. He believes that the actual situation of society should be matched with the rule of law. This is the attitude that law enforcement officers should have. Those who judge cases must have a deep understanding of people’s inside information and the motives of crimes. Where exactly?There are many social problems that cause people to commit crimes. Therefore, in this era, when handling cases, one should not have a feeling of pity and grief for criminals, because everyone is our compatriots, our common people, why would this person commit crimes? crime?This is our responsibility.So there is only incomparable grief and pity, and there is no achievement to be proud of, let alone think that you have done a big case, and you are happy that you have made merit.How good would it be if crime never occurred in society?Therefore, the ancient literati and bureaucrats felt that they should be responsible for the bad social atmosphere. In the above paragraphs, Zeng Zi's words are used to explain the principle of external application of learning.The following is Zi Gong's concept: make or break hero Zi Gong said: "Zhou's evil is not as good as being good."Therefore, the gentleman's evil is low, and all the evil in the world belongs to him. This is Zigong's criticism of the philosophy of history.King Wu of Zhou overthrew King Zhou and established the Zhou Dynasty because King Zhou was tyrannical.Zigong said that the evil of King Zhou was not as serious as what later generations said, which means that the other faction said that Qin Shihuang was not as bad as ordinary people said. It is not necessarily the case if it is burned. He just concentrated the books from all over the country in the Afang Palace in Xianyang, and did not allow them to be circulated among the people.As for cheating Confucians, the Confucians he cheated are really annoying people. Let us pay attention to the four words "dispute by scholars" in history.Qin Shihuang initially held meetings with many high-level intellectuals and asked them many questions. During the meeting, everyone didn't fart. After the meeting, they were muttering again.This is not the most annoying, but what is even more annoying is that those officials who have not been officials have arrogance, picking bones in the egg, arbitrarily looking for reason, and not going straight, so Qin Shihuang cheated these people in a fit of anger.We all have to reflect on ourselves, scholars are most likely to make this mistake.If you have too many meetings, you will know that some people are submissive and have no opinion on anything during the meeting. After the meeting is over, they criticize everywhere.So Qin Shihuang also had his reasons for cheating Confucianism.These were all done by Li Si, and all the crimes were attributed to Qin Shihuang.Who burns Chinese books?Xiang Yu burned it, and Xianyang set fire to it and burned it for three consecutive months.Of course it was wrong for Qin Shihuang to build the Afang Palace. If a building like that was not burned by Xiang Yu and still passed down to the present, it would be a remarkable cultural relic.Assuming that according to the description in "A Fang Palace Fu", a person standing on a horse and holding a ten-foot-long flagpole can still pass through the gate of A Fang Palace. Italian architecture is incomparable.Therefore, the destruction of our ancient book culture, the crime of this brother Xiang is also very great. Not only Xiang Yu committed a serious crime, but Xiao He was also guilty. After all, he was only a county magistrate—a bureaucrat. After arriving in Xianyang, all he paid attention to collecting was basic administrative information such as household registration, money and food, and they all moved away.As for the book, since he didn't read it well, he didn't care about it.As soon as Xiang Yu arrived in Xianyang, the son of the aristocratic family caught fire and burned all the books. Is this also blamed on Qin Shihuang?These are all fair words to history.Xiang Yu, the son of a family and also the Taibao, is so ignorant.A recent man, Yi Shifu, wrote a poem about him: "Twenty talented people compete for the deer, eight thousand are desperate to follow the dragon. The Xianyang palace is on fire for a moment, and the princes of the world seal it with one hand." It is very interesting. So here Zi Gong said that King Zhou was bad, but it was not as bad as later generations said. If a person, especially a leader, behaves indecently or badly, all the faults of the world will be attributed to him. to him.Because we look at history, some people are really pitiful.This is true not only in history, but also in society. Zigong is honest, so he must be careful in his life. Zigong said: The faults of a gentleman are like the eclipse of the sun and the moon.Everyone sees the past; what's more, everyone admires it. Zigong said, it doesn’t matter if a man is at fault, just like the sun and the moon, a bright thing is covered by other shadows, and everyone can see it; when it changes, everyone can see it, still admire.This passage is like this, and it has two meanings: the first meaning is that a gentleman is not afraid of his faults, and he should not cover up his mistakes. Now that I understand it, and have changed it, people will still look up to his light just like the sun and the moon.In the third meaning, a gentleman is the person who represents the top, the leader.In the society in the past, it didn't matter if the villain was at fault. He was completely ignorant and dark, and he couldn't find any light. Everyone was used to it.But when it comes to the sun, everyone is used to seeing that he is bright. If he is a little dark, he will be criticized by others. Therefore, from an objective point of view, the fault of a gentleman is so terrible. If he is wrong, he must be corrected immediately. Correct everyone will forgive him, because people always look up to him. saint impermanence teacher Duke Wei of Wei asked Yu Zigong, "How did Zhong Ni learn?"Zigong said: The way of civil and martial arts does not fall to the ground, it lies in the people.The sage recognizes the big ones, and the unworthy ones recognize the small ones. There is no way of civil and martial arts.Why don't the master learn?And why is there a constant teacher? This paragraph is a few different points of view on the study of Confucius himself and the study of Chinese culture.Gongsun Chao was a senior official in the state of Wei. He asked Zi Gong, who did Confucius learn from?Why is learning so good?It means we now say which university he graduated from?Zi Gong said, "The way of civil and military affairs does not fall to the ground, but lies in the people." The Zhou Dynasty was the most comprehensive Chinese culture, and the Zhou Dynasty had three representatives.King Wen and King Wu unified the world, and Duke Zhou established the foundation of Chinese culture and politics, so the Zhou Dynasty maintained its political power for 800 years.During the Spring and Autumn Period and the Warring States Period, it was the time when the Zhou Dynasty declined.Zi Gong's words mean that Chinese culture is not completely gone, but still exists. The problem lies in people.If there are more virtuous people ("Xian" means wise and moral people.) They will understand a big aspect of Chinese culture.Unworthy people also know a small part of Chinese culture.It means that some people in modern times think that to understand Chinese culture, visiting the Palace Museum is enough. Not only do they not appreciate scientific culture, but they even feel disgusted. They even think that we do not have humanities and do not know the spiritual greatness of Chinese culture.This also shows that the unsages are not completely ignorant.Such as painting, weaving, woodcutting, and even the famous three knives - the chef's kitchen knife, the tailor's scissors and the barber's razor, cannot be said to be not Chinese culture, they are still a kind of Chinese culture, the smallest of them.No matter how big or small it is, Chinese culture has the spirit of Chinese culture, from Wen, Wu, and Zhou Gong to the stage of Confucius.As for the teacher Confucius, no matter which Chinese culture spirit he has, he has everything. If you ask him who his teacher is, there is no one. He will learn from whoever has strengths.It is not determined to learn from one person.Which one has strengths, he will learn which one.Later, Han Yu's concept of "teacher's theory" in the Tang Dynasty was also developed from this. Looking out of the palace wall Uncle Sun Wushu said to the doctor in the court: Zigong is worthy of Zhongni.Zifu Jingbo told Zigong, Zigong said: "For example, the wall of the palace, the wall given is also shoulder-length, and you can see the goodness of the family; the wall of the master is so high that you can't enter it through the door. You can't see the beauty of the ancestral temple. The beauty of the ancestral temple is not seen by all the officials." rich.Those who get the door may be few!Master's cloud, isn't it appropriate? Shusun Wushu is a person's name, Shusun's family, named Zhouqiu, posthumously named Wu, a doctor of Lu State.This is what happened after Confucius.This article is all about the appearance of Confucius' students. At this time, Zilu is dead. Zigong is very famous in the world, so Shusun Wushu told a group of doctors in the court that if we really want to compare, Zi Gong, a student of Confucius, was better than Confucius.Zifu Jingbo is also a person's name. He was a doctor of Lu State. He and Zigong were classmates. It was mentioned in "Xianwen XIV" that he was a person with great power at that time. He told Confucius that Gong Boliao was making The teacher's rumors, as long as the teacher says a word, I can get rid of Gong Boliao.Confucius said there is no need to do that.Now when Zifu Jingbo heard this, he came back and told Zigong how his uncle Wushu was criticizing the teacher.Zigong said, for example, the gate wall (later called the worshiping teacher as the gate wall, which comes from this allusion.) The wall we built was only as high as the shoulder. People standing outside and looking at it can see the inside. everything. Speaking of this, by the way, we have seen Japanese-style houses, and the walls are very short. People say that the Japanese like short, but it is not true. The houses in ancient China, Tang and Song Dynasties are all like this, and they are all short. Walls, so the ancient martial arts novels talk about flying over the walls. As long as you have a little effort, you can build this kind of wall on the top of the wall with your hands, and you can go up with a flick.Secondly, the walls in the past were earth walls, and there were often small potholes on them. With a bit of kung fu, one could grab the holes and climb up. Now the reinforced concrete walls, gecko kung fu, or any kung fu can’t be improved entirely by kung fu. go.In ancient times, the walls were short, and the palace walls were not high. When we went to Japan to see the imperial palaces, the outer palace walls near the moat were high, like city walls, while the inner palace walls were not so high. This is an ancient Chinese system. Zigong said that my walls only reach to the shoulders, and when people stretch their heads outside, they can see inside, the coffee table in the room, the paintings hanging in the room, good and bad things. How much content can be seen through by others at a glance. This is how my knowledge, self-cultivation, and conduct are seen by others, and only to this extent.Speaking of our teacher's palace wall, it is tens of feet high (in ancient times, a foot was one ren), because the door wall of the teacher is too high, even where the door is, most people can't find it, so people can't see what's inside. The situation, not to mention the beauty of the ancestral temple and the wealth of hundreds of officials.We can see the ancient texts here, and the adjectives in the two places use Differently, Zigong said that his walls were short, so people could see through the inner room of his home. Strictly speaking, the word "shijia" refers to the husband and wife's bedroom, and even the private room can be seen. Gong is describing himself.And when it comes to teachers, they are very respectful, instead of the word "shijia", they use "ancestral temple". In the ancient system, "ancestral temple" is the place where ancestors are respected, the highest place.These two descriptions, one is very casual to oneself, and the other is very respectful to the teacher. This shows the logical concepts of ancient Chinese characters, different identities, and different adjectives in sentences. The ancients paid attention to these points.We now have the advantages of being casual, but also the disadvantages of being casual. Zi Gong then described Confucius' knowledge in terms of the imperial palace, which was too high to be seen.Confucius' knowledge is like the majesty and wealth of the imperial family, and there are so many civil and military officials standing in front of him, so if ordinary people want to study the teacher, there are very few who can find the door, let alone enter the hall!Uncle Sun Wushu said that I am better than the teacher, no wonder, because I am too superficial, they can see through it at a glance, it is easy to know me, but it is difficult to know the teacher, so it is no wonder they want to say this. "Unyielding" is used here, which is the reverse use of words. Zhang Shangying, the prime minister of the Song Dynasty, was a student of Zen. Before he became a prime minister, he was very conceited, because he read a lot of books on Buddhism and thought he understood Zen. Supplies are associated with local administration, and the power is quite large.Once when he passed a Buddhist temple, the great monk Yunfengyue said, Zhang Zhuanyun is too proud, he thinks he understands Zen, he is only a big official, but his cultivation of Zen may not be good, I must beat him arrogance.But the young monks were afraid of death, because the former big monk was urged by the government, which is equivalent to the current university president, and the envoy of fortune has the power to influence his dismissal, so the disciples advised him not to offend this big official.The old monk said that the monks neither seek fame nor gain, and that what is right is what is right and what is wrong is what is wrong, so the disciples don’t have to worry about it.The next day Zhang Shangying came, of course he was very polite, and the two of them talked about Zen, but Zhang Shangying looked down on the great monk, and only talked about poetry with the great monk, and said to the great monk, "I heard that you write poems very well." The great monk said: "Turn luck so that you don't listen to outsiders' nonsense. Others say that I write poems well, just like others say that you study Zen well." Zhang Shangying scolded Zhang Shangying badly, "It's not appropriate! "This sentence is the truth.This is the art of speaking, and it is also the art of swearing. It is very clever, and Zigong's words are also like this.They are right when they say I am good, because their eyesight is shallow and they can only see shallow places. Confucius is too high and deep for them to see. saint heart sun moon Uncle Sun Wu destroyed Zhongni.Zigong said: "I don't think so!"Zhong Ni cannot be destroyed.The sages of others, the hills, can still be surpassed; Zhongni, the sun and the moon, can't be surpassed without anything.Although people want to kill themselves, how can they hurt the sun and the moon?It's often seen that I don't know how much it is! Uncle Sun Wu once again slandered Confucius, and Zigong advised him not to do so. Confucius is not something you can slander. If someone else is knowledgeable and moral, it is like a mountain slope. It is indeed lofty and great, but you can still climb it slowly. to the top.As for the greatness and loftiness of Confucius, like the sun and the moon, he cannot be grasped or touched.Ordinary people isolate themselves from him and want to be free from the influence of Confucius' thoughts, which is the same as rejecting the influence of the sun and the moon.The sun and the moon will always shine on the world. If you build a house to block it, the sun and the moon will not be angry. There must always be some light in your house, and these lights still come from the sun and the moon.That is to say, although you do not accept Confucius Thoughts, but it doesn't matter, Confucius' thoughts will still affect you slowly, so if you want to slander Confucius, it just shows that you are overconfident. We often see similar metaphors used in religious scriptures, such as those of Christianity and Buddhism.The heart of a great saint is like the sun and the moon.We often see the "Sage's Heart, Sun and Moon" in the couplet that Yu You loved most. Things, the sun and the moon shine on the heart, there is no injustice, he is always equal. I have no words to praise Chen Ziqin called Zigong and said, "Your son is respectful. How can Zhongni be more virtuous than you?"Zi Gong said: A gentleman thinks he knows what he says, and he thinks he doesn't know what he says, so don't be careless!The master's inaccessibility is like the sky's inaccessibility.The master who wins the country, the so-called "establishment is established, the way is practiced, the way is come, the movement is harmonious, the life is glorious, and the death is sad. How can it be achieved!" Chen Ziqin was a student of Confucius. In the first and second lectures, this student had doubts several times and asked Zi Gong questions.Here he went to say to Zigong, brother Zigong, I think you are great and worthy of our respect. You are already very successful and perfect, and your inner and outer cultivation have reached the state of "respect". (This "respect" is not just "respect", but "preciseness".) In fact, our teachers, (ancient politeness, students can call teachers by words and titles, but not by names, so they say " "Zhongni" is the name of Confucius.) I don't think it may be better than you.Zigong taught this classmate a lesson, and his words were different from those who replied to the above-mentioned people.He said that a person's speech is very important, and one sentence represents your wisdom and knowledge.In other words, when we listen to someone’s speech, we can tell how advanced he is and how cultivated he is as soon as he speaks. Sometimes we can know that he is ignorant after listening to a sentence, so we must pay special attention to words and don’t speak indiscriminately.Our teacher's brilliance, we will never be able to reach his level, he is as lofty as the sky, we cannot use a ladder for us to climb up.From these materials, we know that during Confucius’ lifetime and even after his death, Zigong was the one who could really promote Confucius and praise Confucius; It is still Zigong, so Zigong is a remarkable figure.If you praise Confucius positively, from the perspective of completely admiring Confucius' knowledge, any articles and words that compliment Confucius in ancient and modern China and abroad have all been explained here by Zi Gong.The conclusions are all below, no one else can surpass him, this can also be called a prophecy. He further told Chen Ziqin that the master's knowledge will always be in this world.As small as starting a family and starting a business, as big as doing great things for the world and the country, if you want to establish a foundation of thought and behavior, you must use Confucius' knowledge and thought as the foundation. There is no way not to do this, and there is no way to go beyond his scope. When the time comes, I feel more deeply that he is right.If you want to be a good leader, you must have the basic morality and knowledge of leadership. There are many basic conditions for leadership, and there are many books about it in China and abroad, but they are all about power, not morality.True leadership is based on ethics.When it comes to leadership based on morality, it is inseparable from the teachings of Confucius. Thought.To appease the world and appease the hearts of the people, only the thought of Confucius can be used, because it represents the core spirit of Chinese culture, ordinary people will believe in it, accept this appeasement and go along with it, and all behaviors must also be based on the morality of Confucius.为基础的思想，才能达到真正的人与人之间的和平相处。 ——这是子贡形容孔子的伟大之处。 下面说到孔子个人：孔子活着是大家的光荣，他死了是大家的悲哀，像这样谁都及不了他。我们两个是同学，你怎么把我捧得比老师还更好呢？“如之何其可及也！”就是说怎么办得到呢？这也可以说是子贡真诚恳切的定论，这也是子贡情深意真的心声吐露。