The famine in Qi is serious. Qian ao prepares meals for hungry people passing by by the roadside. A hungry man covered his face with sleeves, shuffled his feet, and his eyes came over in a daze.
Qian ao took the dish in his left hand and the soup in his right, and said, "Hello! Come and eat! " The hungry man looked up at him and said, "I am in this situation because I don't eat food given by others!" " "Qian ao went up to apologize to him, but he eventually starved to death because he didn't eat. Ceng Zi said, "I'm afraid it's not necessary! Qian ao can certainly refuse when he is rude, but he can eat after apologizing. "
Original text:
If you don't eat, you will be hungry. Qian ao eats for Tao and hunger. If you are hungry, please come, and trade will come hastily. Qian Ao ate on the left and drank on the right, saying, "Hey! Come and eat! " Raise your eyes and look at it and say, "Give but don't eat your food, so you too!" " So thank you for dying without food. Hearing this, Ceng Zi said, "Micro-peace! Embarrassed, you can go, you can thank it, you can eat it. "
This article is from the Book of Rites written by Dai Sheng in the Western Han Dynasty.
Extended data writing background:
It is said that it was written by seventy-two disciples of Confucius and their students, edited by Dai Sheng, a ritual musician in the Western Han Dynasty. The Six Classics written by Confucius' disciples are the carrier of the highest philosophy in China's classical culture.
However, it is not easy to understand ancient documents, and interpretation is needed to assist understanding. The "ceremony" in the Six Classics, later called "ceremony", mainly records the "ceremony" of the crown, marriage, funeral and sacrifice in the Zhou Dynasty, which is limited to the style and hardly involves the "ceremony" behind the ceremony.
If you don't understand etiquette, the ceremony will become a worthless ceremony. Therefore, in the process of practicing etiquette, the post-1970 s wrote a large number of papers explaining the classic meaning, collectively called "Ji", which belongs to the vassal of etiquette.
After Qin Shihuang burned books to bury Confucianism, there were still many "notes" written in pre-Qin prose in the Western Han Dynasty, including "13 1 article" in the History of Art Granted by Han Dynasty and the History of Literature.
According to the Annals of Sui Shu Classics, these documents were collected by Wang Xian, a native of Hejian, from the people, and Liu Xiang got dozens of articles when he was studying the classics, including Yin Mingtang Yang Ji, Confucius Three Dynasties Ji, Wang Shishi Ji and Yue Ji, and the total number increased to 2 14.
Due to the large number of records, and there are two versions of fine and coarse, by the Eastern Han Dynasty, there were two kinds of anthologies in society. One is the 85-piece version of Dade, which is called Li Ji of Dadai.
Second, Dade's nephew Dai Sheng's Forty-Nine Articles, called The Book of Rites of Little Dai. Li Ji from generation to generation is not widely circulated, but it is still in decline, as noted in Lu Bian of the Northern Zhou Dynasty. By the Tang Dynasty, most of them had been lost, with only 39 articles left, and even Sui Shu, Tang Shu and Song Shu were not recorded.
The Book of Rites for Little Dai was named "Book of Rites" by later generations because of Zheng Xuan's meticulous attention and infinite scenery.
Appreciation of articles:
The famous saying "Don't eat what you have" means that in order to show your character, you will never condescend to accept charity from others, even if you starve yourself to death. Hungry people don't eat Qian Ao's food because Qian Ao is arrogant and regards the poor as pigs and dogs, and his charity is degrading. The tradition in China attaches great importance to being a man with backbone. In layman's terms, people can't live without breath, even if they are bitter.
There are some similar sayings, for example, people are not poor, they would rather die than surrender, people are proud, and trees are peeled ... all of which reflect the importance of honesty, the importance of human dignity and the importance of human spirit.
This traditional concept still has its value and rationality. Between human spirit and body, between spiritual pursuit and material pursuit, between human dignity and servility, the former is higher and heavier than the latter.
If you can't have it both ways, you'd rather give up the latter and sacrifice the latter than make yourself a walking corpse and a devil incarnate. The reason why people are people, not walking dead, is probably the difference here.