Chapter 1 of Recitation of Chinese Classics
About to Drink Li Bai
If you don’t see it, the water of the Yellow River will come up from the sky and rush to the sea never to return.
If you don’t see me, the bright mirror in the high hall has sad white hair, and it looks like blue silk in the morning and turns to snow in the evening.
If you are proud of life, you must have all the fun, and don’t let the golden bottle stand empty against the moon!
I am born with talents that will be useful, and I will come back after all my money has been spent.
If you enjoy cooking sheep and slaughtering cows, you will have to drink three hundred cups at a time!
Master Cen, Dan Qiusheng, is about to drink, don’t stop!
A song with you, please listen to me!
Bells, drums, delicacies and jade are not expensive, but I hope I will never wake up after being drunk for a long time!
Since ancient times, sages and sages have all been lonely, but only drinkers leave their names!
In the old days, King Chen had a banquet and had a lot of fun and banquets.
Why does the master say Shaoqian? It's up to you to decide what to sell.
The five-flowered horse and the golden fur will exchange for the fine wine, and we will eliminate the eternal sorrow with you!
Love Lotus by Zhou Dunyi
The flowers of land and water are very lovely. Tao Yuanming of the Jin Dynasty only loved chrysanthemums; since the Li and Tang Dynasties, the world has loved peonies; I only love the lotus that emerges from the mud but is not stained; Jingzhi can be viewed from a distance but cannot be played with. I say chrysanthemum, the flower that represents seclusion; peony, the flower that represents wealth and honor; lotus, the flower that represents the gentleman. Alas! The love of chrysanthemums is rarely heard of after Tao; the love of lotus, no one can give it to anyone; the love of peony is suitable for everyone.
The Road to Shu is Difficult Li Bai
Hey, the danger is so high! The road to Shu is as difficult as climbing to the sky! Silkworms and yufu, how confused the founding of the country is! You are forty-eight thousand years old, and you are not in the vicinity of Qin Sai. There is a bird path in Taibai, Xidang, which can cross the top of Emei Mountain. The earth collapsed and the mountains destroyed the strong men to death, and then the stone stacks of the ladder to heaven were connected. There is a high mark of six dragons returning to the sun on the top, and a rushing wave and turning back to Sichuan below. The yellow crane cannot fly past, and the ape clings to it to overcome its sorrow. There are piles of green mud, and there are nine folds in a hundred steps, lingering on the rocky mountains. Mon went to the Lijing Well and raised his head and breathed, and he sat with his hands on his back and sighed.
I asked you when will you return from your journey to the west? Afraid of the unreachable rocks. But I saw a sad bird calling an ancient tree, the male flying around the forest from the female. I also heard Zigui crying about the moon at night and worrying about the empty mountains. The difficulty of the road to Shu is as difficult as climbing to the blue sky, which makes people wither their beauty. Even if the peaks are gone, the sky is not full, and withered pines hang upside down against the cliffs. The turbulent waterfalls are noisy, and the cliffs turn into rocks and thousands of valleys are thundered. The danger is just like this. People who have traveled far away have come here for nothing.
The sword pavilion is majestic and Cui Wei. One man can guard the gate, but ten thousand men cannot open it. Those who were guarding or robbing relatives turned into wolves and jackals. Avoiding tigers in the morning and snakes at night, grinding teeth and sucking blood, killing people like numbness. Although Jincheng is happy, it is better to return home early. The road to Shu is as difficult as climbing to the blue sky. I turned to the west and looked to the west, sighing. Chinese Classics Recitation Chapter 2
Chirp after chirp, Mulan is weaving in the household, but the sound of the machine is not heard, only the sigh of the woman is heard. Ask the girl what she is thinking about, and ask the girl what she is remembering. The girl has nothing to think about, and the woman has nothing to remember. I saw the military post last night and the Khan ordered more troops. There are twelve volumes of military books, each of which has my name. My grandfather has no eldest son, and Mulan has no eldest brother. I am willing to saddle the horse for the city, and from now on I will fight for my father.
Buy horses in the east market, saddle raccoons in the west market, bridles in the south market, and long whips in the north market. I bid farewell to my parents in the morning and went to the Yellow River in the evening. I don't hear the mother-in-law's voice calling the girl, but I hear the sound of the Yellow River water splashing. But I left the Yellow River and stayed at the top of the Black Mountain at dusk. I don’t hear my mother-in-law’s voice calling her, but I hear Hu Qiming tweeting from Yanshan Mountain.
Traveling thousands of miles to join the army, I feel like flying through the mountains. The new energy passes through the gold analysis, and the cold light shines on the iron clothes. A general will die in a hundred battles, and a strong man will return after ten years.
Return to see the emperor, who is sitting in the bright hall. Twelve rounds of Ce Xun will reward hundreds of strong men. The Khan asked what he wanted, but Mulan didn't need Shangshu Lang. I am willing to travel thousands of miles to send my son back to his hometown.
When the mother-in-law heard that her daughter was coming, she went out to help the general. When my sister heard that my sister was coming, she took care of her makeup. When the younger brother heard that his elder sister was coming, he sharpened his knife and pointed it at the pigs and sheep. Open the door of my east pavilion and sit on my bed in the west pavilion. Take off my war robe and put on my old clothes. When the window is undressed, the mirror is decorated with yellow decals. When I went out to see my friends, they were all frightened. We have been together for twelve years, but we didn’t know Mulan was a girl!
The male rabbit’s feet are scratchy and the female rabbit’s eyes are blurry. Two rabbits walking next to each other can tell whether I am male or female. Chapter 3 of Chinese Classics Recitation
"King Hui of Liang I" comes from "Mencius King Hui of Liang". Although King Hui of Liang gave some small favors to the people, he launched wars and oppressed the people. In terms of oppressing the people, he was not fundamentally different from the tyrants of other countries. This fable tells us to look at the essence of things and not be fooled by superficial phenomena. The idiom "Laughing at fifty steps and laughing at a hundred steps" is extracted from this fable.
"King Hui of Liang" is the title of the first chapter of "Mencius". "Mencius", like "The Analects", originally had no title. Later generations generally use the first two chapters of the first chapter of each chapter. Three characters are the title of the chapter. There are seven chapters in "Mencius". When Zhao Qi wrote annotations for "Mencius" at the end of the Eastern Han Dynasty, he divided each chapter into upper and lower chapters, and later generations followed suit.
Note: King Hui of Liang is King Hui of Wei.
Original text
Mencius met King Hui of Liang. The king said: "The old man has come thousands of miles away, will it benefit my country?"
Mencius said to him: "Why does the king need to say benefit? It is just benevolence and righteousness. The king said, 'How can it benefit me? The great man said, "How can I benefit my family?" The common people said, "How can I benefit my body?" He who kills his king will surely have a family of hundreds of chariots.
Take a thousand out of ten thousand, take out a hundred out of a thousand, it is not too much. Gou will benefit first for the sake of righteousness later, and he will not be satisfied if he does not take it away. It is the person who leaves behind his relatives without benevolence, and the person who succeeds his king without righteousness. The king also said that it is just benevolence and righteousness, why should he call it profit? "
Translation
Mencius paid a visit to King Hui of Liang. King Hui of Liang said: "Old sir, you have come all the way, so you must have some ideas that are beneficial to my country. ? "
Mencius replied: "Your Majesty! Why bother talking about profit? Just talk about benevolence and righteousness. The king said, ‘How can I benefit my country? ’ The doctor said, ‘How can I benefit my family? ’ Ordinary people and common people say, ‘How can I benefit myself? ’ As a result, the people at the top and the people at the bottom compete for each other’s interests, and the country is in danger! In a country with 10,000 chariots, the person who kills the king must be a man with 1,000 chariots. In a country with 1,000 chariots, the person who kills the king must be a man with 100 chariots. The doctor of the chariot. These doctors own a thousand chariots in a country with ten thousand chariots, and a hundred chariots in a country with a thousand chariots. Their possessions are not small. If morality comes second and interests come first, you will not be satisfied until you win the position of king. There has never been a person who values ????benevolence but abandons his parents, and there has never been a person who values ????righteousness but ignores the king. Therefore, Your Majesty can only speak of benevolence and righteousness. Why must he speak of benefit? ”
Mencius’ point of view: benevolence and righteousness are more important than interests. Chinese Classics Reading Chapter 4
“Thirty-Six Strategies” or Thirty-Six Strategies refers to the thirty-six strategies in ancient China The term "Personal Military Strategy" originated from the Northern and Southern Dynasties and was written in the Ming and Qing Dynasties. It is said in "The Biography of Wang Jingze in the Book of Southern Qi": "The thirty-six strategies of Tan Gong (Tan Daoji) are the best ones." "It is a military book based on the outstanding military thoughts and rich struggle experience of ancient my country. It is still very practical today and is one of the long-standing cultural heritage of the Chinese nation.
Yang Nanke, author of "Thirty-Six Stratagems", People from Xianyang in the Qin Dynasty. It is a military book based on the outstanding military thinking and rich struggle experience of ancient my country. It is one of the long-standing cultural heritage of the Chinese nation. It can be traced back to Tan Daoji, a general of the Song Dynasty in the Southern Dynasty (? - 436 AD). According to the "Book of Southern Qi. Biography of Wang Jingze": "Tan Gong's thirty-six strategies, walking is the best strategy, and you, father and son, should only follow the rules." "It means that the defeat has been decided and irreversible, and the only way to do it is to retreat. This phrase is continued to be used by later generations. In "Lengzhai Night Talk" by Huihong of the Song Dynasty: "Thirty-six strategies, walking is the best strategy." ". At the end of the Ming Dynasty and the beginning of the Qing Dynasty, more and more people quoted this phrase. So some people collected books and compiled them into "Thirty-Six Stratagems". However, it is difficult to confirm when and who wrote this book.
The original book is arranged by name, and is divided into six sets, namely, victory plan, enemy plan, attack plan, melee plan, merging plan, and defeat plan. The three sets are strategies used by those at a disadvantage. Each set contains six strategies, with a total of thirty-six strategies. The explanations after the names of each strategy are based on the principles of yin and yang changes in the Book of Changes and the strength of ancient military strategists. It is deduced from the thoughts of the mutual transformation of the opposing relationships such as softness, strangeness, attack and defense, enemy and self, virtual reality, subject and object, and contains elements of simple military dialectics. The notes after the explanation mostly cite the battle cases before the Song Dynasty and Sun Wu, Wu Qi, and Wei Liao. The book also has a general introduction and a postscript. It is a summary of the strategies of ancient Chinese military strategists and a valuable legacy of military strategy. A clever plan, a scholar took each word from the thirty-six strategies and composed a poem in sequence: The public strategy of gold, jade and sandalwood is used to catch thieves, fish and snakes laugh in the sea, sheep, tigers and peaches are separated by mulberry trees, and trees walk in the dark. The cauldron is empty and there are beautiful corpses in the roof beams, and the Wei Dynasty attacks Guo.
Except for Tan Gong Ce, each word of the poem contains one of the thirty-six strategies, in order: golden cicada sheds its shell, throws bricks to attract jade, and Kill with a borrowed knife, wait for work, capture the thief and capture the king, take advantage of the fire, catch the thief behind closed doors, fish in troubled waters, scare the snake away from the grass, conceal the truth, hide the secret, hide the knife in the smile, lead the sheep by the hand, lead the tiger away from the mountain, stand for the peach, point at the mulberry and scold the locust, watch the fire from the other side, blossom on the tree, secretly cross the old warehouse, walk the best, hypocritical Madness, playing hard to get, pulling firewood from the cauldron, empty city strategy, attacking at close quarters, rebelling against guests, taking out ladders from the house, stealing beams and replacing pillars, making something out of nothing, beauty trap, borrowing corpses to bring back souls, attacking from the east and attacking from the west, besieging Wei and saving Zhao, chain tactics, and falsely defeating Guo. These are the thirty-six strategies! Chapter 5
Original text
The way of a university is to be clear and virtuous, to be close to the people, and to stop at perfection. "Safe and then can be considered; everything has its beginning and end, and everything has its end and beginning." In ancient times, those who wanted to establish a clear virtue in the world first governed their country; those who wanted to govern their country first had an order. If you want to straighten your family, you must first cultivate your body; if you want to cultivate your body, you must first rectify your heart; if you want to rectify your heart, you must first be sincere in your intentions; if you want to be sincere in your intentions, you must first develop knowledge; to achieve knowledge is to study things. . After knowing things well, one can be sincere in one's mind; one can be sincere in one's mind, then one can cultivate one's body; one can cultivate one's body, and then the family can be harmonious; the family can be harmonious, and then the country can be governed; and the country can be governed, and then the world can be peaceful. It’s all based on self-cultivation. It’s because it’s chaotic but it doesn’t end well. What’s thick is thin, and what’s thin is thick, but it’s not there!
) The Way of University: The purpose of university. The word "university" has two meanings in ancient times: one is the meaning of "eruditeness"; the other is "the great learning" compared to primary school.
In ancient times, eight-year-olds went to elementary school and learned basic cultural knowledge and etiquette such as "sweeping and sweeping, responding to advances and retreats, etiquette, music, archery, and numbers"; fifteen-year-olds went to college to learn ethics, politics, philosophy, etc. knowledge. Therefore, the latter meaning is actually similar to the former meaning, and it also means "erudite". The original meaning of "Tao" is road, which can be extended to laws, principles, etc. In ancient Chinese philosophy and politics, it also refers to the origin and individuality of all things in the universe, a certain political outlook or ideological system, etc., in different contexts. different meanings.
(2) Ming Ming De: The former "Ming" is used as a verb, which means to make it clear, that is, "to make it clear", which means to carry forward and carry forward. The latter "ming" is used as an adjective, and Mingde is an upright character.
(3) Closeness to the people: According to the following "biography" text, "closeness" should mean "new", which means innovation, abandoning the old and seeking the new. Being close to the people, that is, the new people, enables people to abandon the old and pursue the new, to abandon evil and do good.
(4) Zhizhi: Know where the goal is.
(5) Gain: Harvest.
(6) Qi Qijia: Manage your own family or family well, so that the family or family is harmonious, prosperous and prosperous.
(7) Cultivation of one’s body: Cultivation of one’s own character.
(8) To know: to gain knowledge for oneself.
(9) Observation of things: Understanding and studying all things.
(10) Common people: refers to common people.
(11) One is: all. Ben: Basically.
(12) End: relative to the book, it refers to the end of branches and branches.
(13) What is thick is thin: what should be taken seriously is not taken seriously. What is thin is thick: what should not be valued should be valued.
(14) What is not there: that is, what is not there. There is no such reason (things, practices, etc.).
Translation
The purpose of a university is to promote upright moral character, to make people abandon the old and pursue the new, and to make people reach the most perfect state. Only when you know the state you should reach can you have firm ambitions; only if you have firm ambitions can you be calm and not impatient; only by being calm and not impatient can you have peace of mind; only by having peace of mind can you think about Zhou Xiang; only by thinking about Zhou Xiang can you gain something. Everything has roots and branches, everything has a beginning and an end. If you understand this fundamental truth, you will be close to the law of development of things. In ancient times, those who wanted to promote upright moral character in the world must first govern their own country; if they wanted to govern their country well, they must first manage their own family and clan; if they wanted to manage their own family and clan well, they must first manage their own family and clan. Cultivate your own character; if you want to cultivate your own character, you must first correct your mind; if you want to correct your mind, you must first make your thoughts sincere; if you want to make your thoughts sincere, you must first make yourself knowledgeable ; The way to obtain knowledge is to understand and study everything. Only by understanding and studying all things can we acquire knowledge; only by acquiring knowledge can our thoughts be sincere; only by sincere thoughts can we have a correct mind; only by having a correct mind can we cultivate our character; only by cultivating our character can we manage our families and families well; manage our families and families well. Only after the family can the country be governed well; after the country is governed well can the world be at peace. From the head of state to the common people, everyone must cultivate character as the foundation. If this foundation is disturbed, it will be impossible to govern the family, family, country, and world well. It is also impossible to do things well without prioritizing and putting the cart before the horse!
Interpretation
What is shown here is the pursuit of the Three Cardinal Guidelines and Eight Purposes of Confucianism. The so-called three cardinal principles refer to virtue, new people, and the pursuit of perfection. It is not only the programmatic purpose of "The Great Learning", but also the goal of Confucianism's "establishing religion throughout the world". The so-called eight eyes refer to investigating things, attaining knowledge, sincerity, correct mind, self-cultivation, managing the family, governing the country, and bringing peace to the world. It is not only the prerequisite skills designed to achieve the "Three Cardinal Guides", but also the life learning path shown to us by Confucianism. Looking at the Four Books and Five Classics, we find that all Confucian doctrines are actually developed according to these three cardinal guides and eight eyes. Therefore, if you grasp these three cardinal principles and eight principles, you are equivalent to grasping the key to the door of Confucianism. Follow this learning path step by step, and you will gain access to the classics of cowardice. As far as the ladder itself is concerned, it actually includes two major aspects: "internal cultivation" and "external governance": the first four levels of "investigating things, improving knowledge, sincerity, and rectifying the mind" are "internal cultivation"; the last three levels "organizing the family, "Governing the country and bringing peace to the world" is "external governance". The "cultivation" link in the middle is the hub that connects the two aspects of "yearly cultivation" and "external treatment". It is connected with the previous "internal cultivation" project and is "self-cultivation"; it is connected with the following "internal cultivation" project. The projects of "external governance" are connected together to "benefit the world". For more than two thousand years, generations of Chinese intellectuals have laid the course of their lives on this ladder. Therefore, it is essentially not just a series of theoretical learning steps, but a life pursuit path with a strong practical color. It has shaped the personality and psychology of generations of Chinese intellectuals, and it still plays a subtle role in us today.
Regardless of whether you are conscious or not, whether you are positive or negative, the concepts of "character, sincerity, integrity, cultivation, alignment, governance, and peace" are always implicitly or explicitly influencing your thoughts and influencing your actions. , so that you finally find that your life journey is just unfolding near or far on this Confucian learning ladder. In fact, as Chinese intellectuals, how many of them are wild cranes and reclusive masters who have truly become Buddhists? After all, they are still nine scholars out of ten, that's all. Chapter 6 of the Chinese Classics Recitation
The original text of "Kang Gao" says: "Ke Ming De." "Dajia" says: "Gu Xiangtian's clear destiny." "Emperor Code" says: "K Ming Jun De "It's all self-evident.
Notes
(1) Kang Gao: An article in "Shang Shu·Zhou Shu". "Shangshu" is a compilation of ancient historical documents and articles tracing ancient deeds. It is one of the "Five Classics" and is called the "Book of Books". The whole book is divided into four parts: "Yu Shu", "Xia Shu", "Shang Shu" and "Zhou Shu".
(2) Gram: Yes.
(3) Dajia: That is "Taijia", an article in "Shangshu·Shangshu".
(4)Gu: Missing. Yes: this. Mingming: bright nature.
(5) Emperor's Code: namely "Yao Code", an article in "Shang Shu·Yu Shu".
(6) Ke Ming Jun De: The original sentence of "Yao Dian" is "Ke Ming Jun De". Jun: Similar to "Jun", meaning big, noble, etc.
(7) All: all, referring to the sentences quoted above.
Translation
"Kang Gao" said: "It can promote the bright character." "Taijia" said: "Never forget the bright nature given by God." "Yao Dian" said : "Be able to promote noble moral character." These all mean that we must promote upright moral character. Chapter 7 of the Chinese Classics Recitation
The original text is written by Tang Zhi, "Pan Ming" says: "It is new every day, new every day, and new every day." "Kang Gao" said: "To create a new people." "Poetry" said : "Although Zhou is an old state, its destiny is renewed." Therefore, a gentleman will do everything possible.
Notes
(1) Tang: Ji Chengtang, the founding monarch of the Shang Dynasty. Pan Ming: A motto engraved on a vessel to warn oneself. The vessel here refers to Shangtang’s bathtub.
(2) Gou: If. New: The original meaning here refers to taking a bath to remove the dirt on the body and make the body look new. The extended meaning here refers to the spiritual abandonment of the old and the new.
(3) To cheer up and inspire. Xinmin: The "close to the people" mentioned in the "Sutra" should actually be the "new people". It means to make the new and the people new, that is, to make people abandon the old and seek the new, to abandon evil and do good.
(4) The sentence ""Shi Yue"": The "Shi" here refers to "The Book of Songs. Daya. King Wen". Zhou Dynasty. Old country, old country. Its destiny refers to the destiny of the Zhou Dynasty. Wei: auxiliary word, meaningless.
(5) Therefore, a gentleman will try his best in everything: so a person with high moral character will pursue perfection everywhere. That's why, so. Gentleman sometimes refers to aristocrats, sometimes refers to people of high moral character, and has different meanings depending on the context and language environment.
Translation
The motto engraved on the bathtub by King Tang of Shang Dynasty said: "If you can be new every day, you should keep it new every day. When it is new, it should be renewed." "Kang Gao" said : "Inspire people to abandon the old and pursue the new." "The Book of Songs" said, "Although the Zhou Dynasty was an old country, it was endowed with a new destiny." Therefore, people with high moral character have nowhere to pursue perfection. Chapter 8 of the Chinese Classics Recitation
The original "Poetry" says: "The country is thousands of miles away, but the people are stopped." "Poetry" says: "The wild yellow bird stops at the corner of the hill." Confucius said: "When you stop and know where you are going, how can you be a human being but not as good as a bird?"
"Poetry" says: "King Mu Muwen, Yu Jixi respects Zhi!" To be a king, stop with benevolence; to be a minister, Stop with respect; be a son, stop with filial piety; be a father, stop with kindness; communicate with the people of the country, stop with trust.
"Poetry" says: "Looking at Qi'ao, there are bamboos and Yiyi trees. There is a noble gentleman, who is like playing with each other, like polishing. He is arrogant and noisy. There is a noble gentleman. , Don’t be noisy at all!” “It’s like discussing with each other”, this is Taoism. Those who are "like plowing and polishing" are self-cultivation. Those who are "serene and embarrassed" are also Xunli. The person who is "proud and noisy" is also a majestic person. "If you have a noble gentleman, you should never make noise." If the Tao is prosperous and virtuous, the people will never forget it.
"Poetry" says: "In drama, the former king will never forget it!" A gentleman loves his relatives when he is virtuous, and a villain enjoys his pleasure and benefits from it. This is why he will never forget it until the end of the world.
Notes
(1) The country is thousands of miles away, but only the people stop it: Quoted from "The Book of Songs·Shang Song·Xuanniao". Bangji (ji), the capital and its surrounding areas. Zhi has many meanings such as to, arrive, stop, live, and inhabit, etc., which vary depending on the context. In this sentence it means to live.
(2) The wild yellow bird stops at Qiuyu: quoted from "The Book of Songs·Xiaoya·Mianman". Minman, that is, Mianman, the sound of birds. Corner, corner. stop, rest.
(3) "Mu Mu" sentence: quoted from "The Book of Songs·Daya·Wenyu". Mu Mu, looks beautiful and dignified. Yu (wu), interjection. Ji, continue. Xi, bright. Zhi is a particle, meaningless.
(4) "Poetry" says: These lines of poetry are quoted from "The Book of Songs·Wei Feng·Qi'ao".
Qi refers to Qishui, in the northern part of today's Henan Province. Australia (yu) waterside. Fei, literary talent. Sexi (亻 idle) (xian) Xi, solemn and broad-minded. It's noisy and grand. (讠 Xuan), the original text of "The Book of Songs" is "(蠠爰)", forgotten.
(5) Tao: The meaning of speaking.
(6) Terror, fear, caution.
(7) Yu Xi! The former king never forgets: Quoted from "The Book of Songs·Zhou Song·Li Wen". Yuxi (wuhu): interjection. Former king: refers to King Wen of Zhou and King Wu of Zhou.
(8) This means: therefore. Mu Shi: passed away.
, perched on the hill." Confucius said: "Even the yellow bird knows where it should perch, how can a man be inferior to a bird?" "The Book of Songs" said: "The noble King Wen is upright and upright. Always do things solemnly and cautiously. "As a king, you must be benevolent; as a minister, you must be respectful; as a child, you must be filial; as a father, you must be loving; when interacting with others, you must be polite. Credit. "The Book of Songs" says: "Look at the bank of Qishui, where the green bamboos are lush and green. There is a gentle gentleman who studies knowledge like processing bone tools and constantly discusses; cultivating himself is like polishing jade and pondering over and over again. He is solemn and cheerful , and his appearance is dignified. Such a gentle and gentle gentleman is really unforgettable! "The attitude mentioned here is "like polishing a beautiful jade, and constantly studying it". "" refers to the spirit of self-cultivation; saying that he is "solemn and cheerful" means that he is cautious and fearful in his heart; saying that he is "dignified in appearance" means that he is very majestic; saying that "such a gentle gentleman is really "Unforgettable!" means that because his moral character is very noble and has reached the most perfect state, it is unforgettable. "The Book of Songs" says: "Ah, the kings of the previous generation are so unforgettable!" This is because the monarchs and nobles can set an example by the kings of the previous generation, respect the wise and be close to their relatives, and the common people will also receive blessings and enjoy peace and happiness. , obtain benefits. Therefore, although the previous kings have passed away, people will never forget them.
Interpretation
This passage develops the sutra meaning of "stopping at the ultimate good". The first is to "know where to stop", that is, know where you should stop. Secondly, we can talk about "stopping at the best". As the saying goes: "When people go to higher places, water flows to lower places." Birds know how to find a forest to live in, so how can people not know where they should stay? Therefore, "a country is thousands of miles away, but only its people can stop it." Metropolises and their suburbs have always been places where people have longed to live. But this is just the body's "knowing where it's going", not the meaning of the scriptures. The meaning of the scripture lies in the spiritual "knowing where to stop", that is, "stopping at the ultimate good". To achieve this state of "perfection", different people and different identities have different efforts in different directions, but the different paths lead to the same goal. The final thing to be achieved is to achieve "prosperity" through the practice of "cutting like discussing, like polishing". The people should never forget the virtues that are perfect!" Become a person with a perfect personality who will be remembered for generations. This is of course an idealistic and heroic education: longing for immortality, advocating greatness, and pursuing perfection. To ordinary readers, especially today's readers, this requirement may seem too idealistic and too far-fetched. But looking back on "knowing where to stop", it still has a profound enlightening significance for us. "Knowing where to stop" means knowing where you should "stop" and finding your position. This is easier said than done. The world is long and passers-by are in a hurry. How many people drift with the tide throughout their lives without knowing where they are going. Especially in today's era, there are too many temptations in life and too many opportunities available, which have brought people confusion about choice. For example, in the past era, "everything is inferior, but reading is high." Scholars have a balanced mentality, and perhaps "know where to stop" and know what they should do. However, after entering the era of market economy, the so-called opportunities and temptations of "going to the sea" have hit people's hearts hard, and scholars have been pushed to the crossroads of life: Where to go? Where does it end? Many people don't know what to do anymore - they are homeless spiritual wanderers. As a result, abnormal social phenomena such as professors selling big cakes have emerged. In fact, "The Great Learning" itself says it well: "To be a king, stop at benevolence; to be a minister, stop at respect; to be a son, stop at filial piety; to be a father, stop at kindness; to have friendship with the people of the country, stop at trust." Different Different people have different "stops" depending on their status. The key is to find the position and role that best suits their own conditions and can best maximize their strengths and avoid weaknesses - "know where to stop". This is the most important thing. In this way, of course the professor will not sell pie! Grasping the Fundamentals of Everything Chinese Classics Reading Chapter 9
Original text The Master said: "I am a human being who listens to lawsuits, and I will definitely make sure there are no lawsuits!" A ruthless person cannot use his words. Fear the will of the people. This is called knowledge.
Notes
(1) "Confucius said" sentence: quoted from "The Analects of Confucius·Yan Yuan". Hearing a lawsuit, hearing a lawsuit, that is, trying a case. Jews, like everyone else.
(2) Those who are ruthless must not use their words: so that those who conceal the true situation cannot use rhetoric.
(3) People’s will: people’s hearts and minds.
Translation
Confucius said: "When I hear a lawsuit and try a case, I am the same as others, the purpose is to prevent the lawsuit from happening again." This makes people who conceal the true situation dare not use rhetoric, so that When people are convinced, this is called grasping the fundamentals.
Interpretation
This paragraph uses Confucius' words about litigation to illustrate the principle that "everything has its origin and everything has its beginning and end", emphasizing that everything must grasp the root. The fundamental purpose of reviewing a case is to prevent the case from happening again. This is just like the principle of "if only people in the world are free from illness, there is no need to worry about putting medicine on the shelf to produce dust." Examining cases and selling medicine are just means, or the "end". Making people psychologically afraid to stop committing crimes and strengthening their physical fitness to stop getting sick are the goals, or the "base". In the final analysis, it is a question of education and governance. Education is the foundation and governance is the end. It is from this starting point that we can understand that "The Great Learning" emphasizes that self-cultivation is the basis, and that regulating the family, governing the country, and bringing peace to the world are only the last principles. The relationship between the beginning and the end is the same, and the relationship between the beginning and the end is the same. From the perspective of philosophical propositions, the beginning is essentialism and the end is the concept of development. The two major categories of philosophy through the ages are described in the "Great Learning", an introductory book on Confucianism, in eight delicate words: "Things" There is a beginning and an end, and everything has an end and a beginning." Then it is solved neatly in eight words: "Knowing the sequence is the shortest way!" The language is extremely concise and profound, showing the true nature of "Jing". Ways to Acquire Knowledge Chinese Classics Recitation Chapter 10
Original text It is said that knowledge lies in studying things. If I want to know something, I can only understand the truth in the things. The soul that covers the heart is all aware, and everything in the world is reasonable. However, the reason is not exhausted, so the knowledge is not exhausted. Therefore, starting from the "Great Learning" will make scholars understand everything in the world. He knows the principles and uses them to the extreme. As for the long-term use of force, once it is suddenly penetrated, the surface and interior of all things will be subtle and rough, and the overall use of my heart will be clear. This is called the structure of things, this is called the perfection of knowledge.
Notes
(1) The original text of this chapter only has two sentences: "This is called knowing the foundation. This is called knowing the ultimate." Zhu Xi believes that the sentence "This is called knowledge of the origin" is a continuation of the previous chapter, and there is another missing paragraph before the sentence "This is called the ultimate knowledge". Therefore, Zhu Xi added a paragraph of text based on the context. The text selected here is the text Zhu Xi added.
(2) That is, close to, contact with. Poor: research thoroughly, study thoroughly.
(3) Not exhausted, not exhausted, not complete.
(4) Benefit, more.
Translation: It is said that the way to obtain knowledge is to understand and study all things. It means that if you want to obtain knowledge, you must contact things and thoroughly study their principles. The human mind has the ability to understand, and everything in the world always has certain principles. However, because these principles have not been fully understood, knowledge appears to be very limited. Therefore, "The Great Learning" teaches learners to get in touch with everything in the world from the beginning, and use their existing knowledge to further explore, so as to thoroughly understand the principles of everything. After long-term study, one day you will suddenly understand. At that time, the inside and outside of everything will be clearly understood, and all the cognitive abilities in your heart will be fully utilized, and there will no longer be any obstruction. This means that all things are known and studied, and this means that knowledge has reached its peak.
Interpretation
Investigate things to gain knowledge - acquire knowledge through understanding and research of all things, rather than acquiring knowledge from books to books. This kind of epistemology is very practical and breaks the common misunderstanding of Confucianism being a stick to books. "Studying things to achieve knowledge" became an important category in Chinese philosophy after the Song Dynasty. By the end of the Qing Dynasty, "Gezhi" (the provincial name for "investigating things to achieve knowledge") became a collective name for natural science departments such as sound, light, chemistry, and electricity. Lu Xun said in "Preface to the Scream": "In this school, I realized that in this world, there are so-called styles, arithmetic, geography, drawing and gymnastics." This shows the profound influence of "studying things to gain knowledge". In fact, to this day, when we talk about the acquisition of knowledge, we still cannot do without the approach of "studying things to gain knowledge". Because it does not say "a scholar does not go out and knows everything about the world." It says "'If you want to know the taste of pears, you have to change pears and eat them yourself." (Mao Zedong's "On Practice") In other words, "investigating things to gain knowledge" leads us to all things, to practice, to "Practice is the only criterion for testing truth" and "Practice is the only source of knowledge."
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