(Zhu is talking, Chen Yi is Chen Yi. Qi is produced by boredom. Without boredom, there is no qi. )
Pay attention to ① learning-imitation. It's the same as a toddler post. Zhu Note: Learning is also effective. All human nature is good, and there is an order of perception. Those who perceive later will be effective in what they perceive first.
(2) Xi Xi Note: Learning is endless, just like a bird. That is, practice again and again.
3 Say-Tong Yue.
(4) friends-fellow travelers. (bosom friend, good friend)
5 pride-anger. Cheng Zi said: Although you are willing to meet people, you are bored and don't see right and wrong. This is the so-called gentleman. It is also said that it is easy for people who are happy with others, but it is difficult for people who don't know or care. Therefore, only a virtuous person can do it.
For another example, a Confucius said, "The purpose of gift ① is ②, ③ is more expensive. First, Wang Zhidao 4, Si Meili 5; Small and big. If you can't do it, then knowing and combining is not feasible. Don't mention it. "
Harmony is the most important thing in the application of ceremony. The ancient monarch's method of governing the country is precious here. However, no matter how big or small things are, it is not feasible to do them in a harmonious way. Harmony for the sake of harmony, not to control harmony is not feasible. This is not copying the original text! The most important thing in this sentence is to translate what is "",followed by what is "harmony". I think Zhu's interpretation of ceremony is accurate, but his interpretation of harmony is inaccurate. (Zhu note: philosophers are the products of heaven and justice, and the instruments of personnel are also. Newspapers, rites and music: polite and unreasonable. Simply put, it is difficult to talk about decency, and this is justice. The order and laws of nature. Zhu Note: Harmony means taking your time. It's a bit far-fetched, and Liu Yuan's Analects of Confucius Chang Jie said: Let nature take its course, and be harmonious but different. Yang Yufu's The Analects of Confucius proves that there is harmony in the festival. That is, just right and. I think this comment is very accurate. The vernacular translation of this chapter should be: Wanderer said: "How to implement the order and laws of nature? It is most important to let nature take its course. At the beginning of the Zhou Dynasty, the monarch system was very happy, and everything was done according to heaven. If the effect is not good, the reason is that you think you have done a good job and have not really conformed to the order and laws of nature, then it will not work. " As another example, Yan Yuan asked Ren. Confucius said, "Those who have gifts are good. A day of self-denial and self-denial, the world will return to benevolence. Be benevolent, rely on yourself, rely on people? " Yan Yuan said, "What's the purpose?" Confucius said, "see no evil, don't listen to evil, don't say evil, and don't move if you are evil." Yan Yuan said, "Although I am not sensitive, please talk to me." Yan Yuan asked how to be kind. Confucius said, "Restrain yourself and do everything according to the requirements of etiquette. This is benevolence. Once this is done, everything in the world will be kind. The practice of benevolence is entirely in oneself, but is it still in others? " Yan Yuan said: Excuse me, the item of benevolence. Confucius said, "Don't look at people who don't know manners, don't listen to people who don't know manners, don't say people who don't know manners, and don't be people who don't know manners." Yan Yuan said: I am stupid, but I will do as you say. Copy the original again! The focus of this chapter is to translate what "礼礼" is, otherwise people who lack the study of The Analects will not understand it! The vernacular translation of this chapter should be: Yan Yuan asked how to be benevolent. Confucius said: "It is benevolence to conquer one's own selfish desires and make one's words and deeds conform to heaven." Once this is done, everyone will naturally submit to benevolence. One's own virtue lies in oneself. Is it still related to others? Yan Yuan said: "Sorry, I am allowed to enter the country." . Confucius said, "Don't look at improper things, don't listen to improper words, don't say improper words, and don't do improper things. Yan Yuan said, "I am stupid, but I have to do what the teacher says." "
Note 1 keshengye.
2 ceremony-justice. Zhu Note: The owner is also a festival of justice.
For another example, Confucius said, "What do you know about goddaughters? Knowing is knowing, not knowing is not knowing, but knowing. "
Yu Dan's translation took the word "knowledge" as the word "wisdom", so he translated this chapter into-Confucius said, "I'll teach you how to do it, do you understand? Knowing is knowing, and not knowing is not knowing. This is wisdom. " No matter whether the translation is fluent or not, knowing it is knowing it, and not knowing it is not knowing it. This is the minimum learning attitude. Not deceiving yourself is also the minimum character of being a man. What does it have to do with wisdom? Therefore, the correct translation of this chapter should be-Confucius said: "So, let me tell you what knowledge is. You know what you know, but you don't know what you don't know. This is the attitude of seeking knowledge. "
Note ①By- Confucius' student. The surname is Zhong, the name is You, and the word.
2 female-with "you".
(3) It is knowledge-Liu Yuan's Note: It refers to the way of seeking knowledge.
For another example, Confucius said, "A gentleman is good for a week, but a villain is bad for a week." Yu Dan's translation is: gentlemen fit in without collusion, while villains collude without being sociable. This is a matter of course! Excuse me, in reality, it is a villain (the villain in this chapter refers to unscrupulous officials! Are you really unsociable? What I have observed is that gentlemen live in groups; Little people live in groups. What should this chapter say? You must know the meaning of "Zhou" and "Bi". (Zhu note: Wednesday is closely related to others, but the week is clear between public and private. The significance of this chapter is self-evident. The correct translation is-Confucius said: "A gentleman is harmonious but different and impartial. It is for the public. The villain is also close to others, but selfish, for himself. " For another example, Confucius said, "A gentleman is different from ①, while a villain is different from ②." Yu Dan's translation is: a gentleman stresses harmony without collusion, while a villain only seeks complete agreement without coordination. This is another hope for literature and justice! The correct translation of this chapter is-Confucius said: "A gentleman takes pleasure in benevolence and righteousness, while a villain takes pleasure in gathering private interests."
Note ① Harmony —— The Constant Interpretation of Liu Yuan's Four Books Note: Harmony without Meaning.
2 the same-Liu Yuan's four books always explain: the same is true in private.
Yu Dan made 5.5 very ridiculous. The original text is-or: "Yong is also benevolent and not clumsy." Confucius said, "What's the use? Everyone in the royal family gives it by mouth and hates people repeatedly. I don't know its benevolence, why use it? "
Yu Dan said: Confucius put forward his own views on some people's evaluation of ran yong. He thinks that people only need to be kind, and they don't need to be eloquent at all. The two are opposites in Confucius' idea. Of course, people who are good at talking have no kindness, and people with kindness don't have to be eloquent. Serve people with virtue, not orally. Excuse me, Yu Dan, where did you see that Confucius thought that a good talker would have no mercy! Confucius only praised the simplicity and simplicity of Zhonggong in response to some people's comments on ran yong. How can it be inferred that the two are opposite in Confucius' concept? From this, it is concluded that Confucius believes that people who are good at speaking certainly have no benevolence, and those who have benevolence do not need eloquence! Please look at the second chapter of the Advanced Chapter. Confucius said, "I am not as good as Chen and Cai." Virtue: Yan Yuan, Min Ziqian, Ran Boniu, Zhong Gong. Word: kill me, salute. Politics: You Ran, Lu Ji. Literature: Freedom in Xia Zi. "In this chapter, Confucius praised the ten proud disciples who went to see Chen Xuancai with him: Obviously, they thought that Zi Gong and I were the best talkers! In the seventh chapter, Yu Dan translated the last sentence of this chapter as "nothing to learn from": there are no other desirable talents. But I didn't know that the materials were ancient characters. This sentence means that Zi Gong can't cut himself. "This is some people's praise for Dan!
He also praised me for studying for a master's degree in pre-Qin literature at the age of 2 1, and almost grew up in a pile of Chinese books. If so, how low is its level! There are also translation items that make people laugh and cry, such as 10. 8, which is not greasy, which is not greasy, eat glutinous rice, eat glutinous rice, eat fish, lean meat. Don't eat evil. Smelly and disgusting. Lose food and don't eat. Don't eat from time to time. Don't eat it if it's not cut properly. Don't eat its sauce. Although there is a lot of meat, it can't let you win. There is no limit to wine, and it is not chaotic. The wax wine sold in the market is not eaten. Don't eat ginger, don't eat more.
The vernacular translated by Yu Dan is: the grain is not too refined, and the fish is not too cut.
All right. ..... new things from time to time, don't eat. Don't eat the meat if it isn't cut properly. ……。
We don't care if the original meaning of cutting meat is that Confucius doesn't eat it. Let's just say, please ask questions, according to Yu Dan's translation: don't grind the grain too finely, and don't cut the fish too finely. Don't eat it unless it is cut with the meat. Is it contradictory? ? Is the meat square when it is finely cut? Obviously, if the meat is not cut correctly, it will not be eaten! This understanding makes no sense! First, Confucius was born in poverty. When he was a teenager, he did a lot of humiliation and suffered a lot. When I grew up, I almost starved to death with some disciples on the way to Chen State. How can you not eat meat because it is not cut well? ? Besides, can the chef cut the meat into squares with a bronze knife? Confucius would probably eat braised pork if he asked for a square every time, but would he still eat shredded pork meatballs? Mathematics needs logic, and so does language! I may have said too much, but let's get down to business. In short, there are not a few people who have made mistakes in translating this chapter! The correct vernacular translation should be: don't grind the grain too finely, and don't cut the meat too finely. The rice soup is hot and wet, but the fish is rotten and the meat is rotten. The color of the food has changed. Don't eat it if it smells bad. Don't eat if you don't cook properly. Don't eat the fruit before it is ripe. Don't eat the meat cut home. Don't eat without the right seasoning. Although there is a lot of meat on the table, it is not too much. You can drink as much as you want, but you're not drunk. Do not eat wine and processed meat sold in the market. Eat ginger every meal, but not much. (This chapter states that Confucianism attaches great importance to food hygiene. )
Precautions (1) The soup you eat is damp and hot. It's stale.
(2) have poise-fish rotten said have poise.
3 Eat from time to time-(fruit) eat from time to time. (immature. )
(4) Not cut straight-that is, the cut meat hanging on the shelf is not square. Squares, rectangles and even bars are positive. It is not that the incision is not square.
⑤ sauce-generally refers to seasoning.
6 win-read and do.
⑦ Selling wine without eating-this sentence reflects the social chaos and cool thin of the people at that time. Bacon-generally refers to processed meat products.
What's more, it was Liu and others in Guizhou more than ten years ago, and now they pay tribute to chapter 9 13 of The Analects of Confucius: "There are beautiful jade, but it is also hidden." Ask everyone to sell it? Confucius said, "This is for sale! Sell it! I am also kind to those kind people. "Competing to understand Jia as a businessman! I didn't know Jia was an ancient word here! Zi Gong said: Here is a beautiful jade. Is it hidden in the cupboard? Or find a businessman who knows the goods to sell? Confucius said, "Sell it! "sell it! I am waiting for someone who knows the goods. " Please think, profiteer! Treacherous businessman! Can a knowledgeable businessman give you a good price? Generally speaking, people know the idiom "sell at a high price". What a rude ratio! Especially when it comes to chapter six and chapter twenty-six,
I asked, "Even if a benevolent person is told that there is benevolence in a well, will he obey it?" Confucius said, "What is it? A gentleman can die, but he can't be sleepy; You can bully, but you can't ignore it. " I asked Confucius, "If a benevolent man tells others that a man has fallen into a well, will someone jump in to save him?" Confucius said, "Why do you do this? You can try to save people, but you can't let him get stuck in the well. " A gentleman can be bullied, not framed. ") Chen Shan's" New Theory of Qin Tick ":The ancient people often used borrowed words. In the Analects of Confucius, for example, filial piety is also the foundation of benevolence. For example, you don't know benevolence until you observe it. Another example is the well. All the words "benevolence" are regarded as people.
Confucius was inexplicably criticized for not agreeing to jump into a well to save people, but should make excuses for not saving people and find effective ways to save them. In other words, Yu Dan spoke for a long time, and as a result, Confucius she worshipped was a hypocrite! When talking about the next chapter (1 1), Yu Dan praised Confucius: "Courage" is a virtue in Confucius' moral category, but courage is not a man without courage, but a man without courage. This kind of person has both wisdom and courage, which meets the requirements of courage. Isn't this inconsistent? Hit yourself in the mouth! I really doubt that there is something wrong with Yu Dan's thinking What is even more puzzling is that the sixteenth chapter of the obituary article ... Qiu also heard that some people in the country are not poor but suffer from inequality, and they are not worried about widowhood. There is no poverty, no poverty and no peace. It is said that princes and doctors are not afraid of poverty, but they are afraid of inequality, small population and instability. Since wealth is shared, there will be no poverty. If everyone is harmonious, there will be no shortage of people and stability, and there will be no danger of capsizing. Where is this? Why are princes and doctors involved? First of all, is the vassal doctor poor? Second, the more officials there are, the more money they naturally get. This is the first time I have seen such a translation! Yu Dan is really good at exploring new fields. The most wonderful thing is that when talking about this chapter, he said: Zhu's interpretation of this sentence is "Du", which means everyone has his share. "An" means peace from top to bottom. This kind of thought has a great influence on later generations, and even becomes people's social psychology. As far as today is concerned, this kind of thinking has a negative side and is basically not suitable for modern society. This point needs to be pointed out. Ask Yu Dan, what do you mean, each has his place? Is it average? ? Do you get the same pay for doing more and doing less? This chapter is not suffering from poverty but from inequality, which naturally refers to distribution rather than wages! I believe that even the top students in the sixth grade of primary school understand that getting their share means getting more for more work! This is the distribution principle that the whole world should follow! I don't know where the negative is. I don't know why it is basically not suitable for modern society. First of all, I suspect that there is something wrong with Yu Dan's idea, but now I suspect that Yu Dan has ulterior motives! It is simply deceiving the world for fame! There is no teacher at all! But this ulterior motive is completely unnecessary. Therefore, there is still a problem with thinking! There is something wrong with your mind! In order to make readers understand the original meaning, I have to write a translation. The correct vernacular translation should be: ... I heard that people in public ownership are afraid of poverty, unfair distribution, small population and instability. If the distribution is fair, poverty will gradually disappear. There is peace in the territory, not afraid of a small population, and there is no danger of overturning if there is stability.
I think I should say something. First of all, I'm not interested in people, and I don't want to mess with anyone. I talk about Yu Dan because there are too many mistakes in The Analects. I just chose a few chapters to prove it. If I list all the mistakes one by one, it will never be less than one hundred! And Fu Zi's large quantity, coupled with his speech in CTV lecture hall, naturally has a great influence. Perhaps many schools will interpret the Analects of Confucius with Yu Dan's translation as a model! Then the consequences will be great! So I can't talk about it, but I still hope to understand. Because we are all people who have studied the Analects of Confucius, knowing is knowing, and not knowing is not knowing. This is the truth of knowing. Understand the master's teaching, "You are a gentleman's scholar, and you are a mediocre scholar"! In short, the translation of the Analects of Confucius in vernacular Chinese is too messy and sloppy! Moreover, the main reason for this mess is not just the amount of knowledge but the dryness of thought! Quick success and instant benefit, want to break away from convention and want to innovate are the taboos of learning! When I say that the foundation is too shallow, I mean that today's foundation is too shallow, which naturally includes me. Not to mention the theories of national policy, Li Sao, Four Histories, Yang Xiong's Fa Yan, Sima Xiangru's Zi Xu Fu, Changmen Fu, Zhang Heng's Er Jing Fu, Liu Xie's Wen Xin Diao Long, Lu Ji's Wen Fu and Bao Zhao's Wu Cheng Fu. That is, Luo Shen Fu, Jia Yi's On Qin, Du Mu's A Fang Gong Fu, Su Dongpo's A Thousand Red Cliffs Fu, Wang Tengting's Preface, Ouyang Xiu's Drunk Pavilion Preface, Zhao Zihou's A Story of a Little History Pool, Pu's Strange Tales from a Lonely Studio and so on. These are my rivers of Chinese culture! Bridges are flowing. Please ask today's "scholars" to ask themselves, the level is better than Wan Li! It's hard to compare with it. Therefore, whether people translate the Analects of Confucius in universities or books and classics in the golden mean, they should stand on the shoulders of giants, think carefully about the rationality of every sentence and word with what they have learned, and use their own meanings to corrupt the essence and discard the false and retain the true! Let the keywords in each chapter have their sources. Stand the test of scrutiny and history! Scholars should always think of Ouyang Wenzhong's famous academic saying, "If you are not afraid of the old saying, you are afraid of future generations laughing"! This is why I am determined to translate the Analects of Confucius written by Zhu Zhu into vernacular Chinese.
Brief Introduction of Mr. Liu Yuan-Liu Yuan, whose real name is Tang Dynasty, whose name is Huai Xuan, was born in Shuangjiang, Sichuan. Born in the thirty-third year of Qianlong, he died in the fifth year of Xianfeng (1768- 1855, at the age of 88). After he abandoned his official post and returned to his hometown, he took pleasure in writing books, teaching and educating people, and his style of writing was profound and clear. There are more than 100 scholars among our disciples! There are more than 300 famous people. The total name of his works is Huai Xuan Quan Shu, which is treasured by the national and university libraries. Its name entered the biographies of Confucian scholars in history of qing dynasty. During the Republic of China, the famous literary and historical philosopher Liu was the grandson of Huai Xuan. He is famous for pushing ten books.
Hu Changwei, a member of Sichuan Calligraphers Association, is in the sight of lanterns.
June 2009 1 day.
It is said that the novel websites recommended by friends from all over the world are complete, and good things should be shared together.