"Yuqiao Q&A" discusses the rise and fall of all things through the Yuqiao Q&A, written by Shao Yong, one of the five sons of Confucianism in the Northern Song Dynasty. Shao Yong studied confucianism and taoism, and devoted his life to unifying heaven and man in one heart, thus trying to connect the Confucian human essence with the Taoist heavenly way. "Fishing Tree Questions" focuses on the mysteries and philosophies of heaven and earth, yin and yang cultivation, and life morality. Through the way of the woodsman's questions and the fisher father's answers, the heavens and the earth, all things, human affairs, and society are summarized and interpreted. The purpose is to make the woodcutter understand that the way of heaven and earth is prepared for man, the way of all things is prepared for the body, the way of all wonders is prepared for God, and the power of the world is complete. The protagonist in "Fishing Tree Questions" is the fisherman father, and all the mysteries come from the mouth of the fisherman. In the book, the Fisherman Father has become the embodiment of the Tao.
"Plum Blossom Poem"
The gates of heaven opened forever, and several people returned to a few people.
Although the mountains and rivers are not complete, I do not believe that gold is a curse.
Hushan's dream is all wrong, goodbye Cloud Dragon flying north.
For three hundred years, one day, the long sky and clear water sighed.
Heaven and earth multiplied by one yuan, and suddenly the jiazi and the xingyuan.
In the twenty-eighth year, the two hundred and eight years were changed, and it was always silent to see all the residual flowers.
After all, the hero is clothed, and Zhu Men is not the old Huangqi.
Flying swallows is a common thing, and it is not the spring of Tachibana.
Hu'er rode to Chang'an on horseback, opening up the central plains and opening up the sea area of the Central Plains.
The flood leveled up, and Qingguang should look to Hanzhong.
Han Tian is a white Han River autumn, and the haggard yellow flowers are always sad.
Ji Yao half-liter Ji Dou Yin, Jin Wu rose up to destroy the sea and the mountain.
The clouds and mist were thick for a day, and the poor northwest was filled with smoke.
Thugs from the east came and stole from the west, and Hu'er was in front of him.
If the chess affairs are at the beginning of the cripple, it is difficult to help each other and be sincere.
Leopard death still leaves a skin attack, the best autumn color in Chang'an.
The fire dragon stinged the Yanmen Autumn, and the original Bi should be difficult for the Zhao clan to collect.
A courtyard of strange flowers has a master in spring, and there is no need to worry about the wind and rain.
Count the plum blossoms in the spring of the world, and want to peel back to ask the cause.
There is a daily life in the world, and the four seas are the main guests of the family.
Translation:
Fishermen fish on the edge of the Water. A woodcutter passed by, put down his firewood to rest, sat down on a large rock, and asked the fisherman: Can I catch a fish?
A: Yes.
Q: Can I catch a fish without bait on the hook?
A: No.
Q: Catching fish is not a hook but a bait, it can be seen that fish suffer because of eating food, people suffer because of eating fish, all because of eating, the benefits are the same, and the results are different, why is this?
The fisherman said: You are a firewood collector, and unlike my work, how can you know about me? However, I can explain it to you. The profit of the fish is the same as my benefit, and the harm of the fish is the same as my harm. You only know one, you don't know the second. Fish are good for food, I am good for food, fish are good for food, I am also suffering from food. You only know that fish have food to eat all day long, and how do you know that fish are harmed if they have no food to eat all day long? In this way, the harm of food is too heavy, and the harm of fishing is light. You only know that I catch fish all day long for profit, and how do you know that if I can't catch fish all day long, I will do harm? In this way, I was too badly harmed, and the fish were harmed lightly. If the fish is the foundation, the fish is harmed if the fish is eaten, and if the people are people-oriented and feed on the fish, and the person has no food to eat, the person is hurt. What's more, how dangerous is fishing in the big rivers and seas? Fish live in water, people live on land, and water is different from land, and its interests are the same. Fish suffer from bait, man suffers from wealth, bait is different from wealth, its harm is the same, so why divide each other! What you are talking about is only the essence of things, and you do not know the changes of things.
The woodcutter asked: Can the fish be eaten raw?
A: It can be eaten after cooking.
Q: Then you must have cooked your fish with my firewood?
A: Absolutely.
Q: Then I know, my chai has changed because of your fish.
A: You know that your chai can cook my fish, but you don't know why your chai can cook my fish. The method of cooking fish with firewood has long existed, and people knew it before you, but the world did not know that the role of firewood is fire. If there is no fire, what is the use of your firewood being piled up like a mountain?
Woodcutter: Willing to listen to what you say.
Fisherman: Fire is born of movement, water is born of stillness. Movement and static, water and fire. Water and fire are used, and grass and trees are used. Use is born of profit, and the body is born of harm. The benefits and harms are expressed in feelings, and the body and use are hidden in the temperament. One light and one dark, only the saints understand the truth of wood and fire. Just like my fish, if it is not boiled until it rots and rots, and cannot be eaten, how can it be fed?
The woodcutter asked: Fire is more powerful than wood, I already know. So why do flammables need to be ignited by firewood?
Answer: Firewood is the body of fire, and fire is the function of firewood. The fire has no body, and only after burning through firewood does it have a body. Firewood has no effect and is not useful until the fire is burned. Therefore, anything that has a body can burn.
Q: Does water have a body?
A: Yes.
Q: Can water burn?
Answer: The nature of fire, after encountering water, can be opposed to it and cannot be followed, so it is extinguished. The nature of water, after encountering fire, can go with it and can not be opposed to it, so it is hot. Therefore, there is hot water and no cold fire, because water and fire are close to each other.
Question: The function of fire comes from use, does it have a body?
Answer: Fire begins with use and ends with the body, so fire moves. Water begins with the body and ends with use, so water is static. Therefore, fire has a body, water is useful, and the two are both mutually beneficial and mutually exclusive. Not only water and fire, but everything in the world is like this, it depends on how you apply it.
Q: How is it applied?
Answer: What is obtained through consciousness is the nature of things; what is taught through language is the external manifestation of things; what is observed through the eyes is the shape of things; what is calculated by quantity is the number of things. How to apply and expound the mysteries of all things can only be understood, not expressed.
Q: You can't say it, how do you know?
Answer: The reason why I know is that I am not passed on by words, not that I alone cannot speak, and that saints cannot use words to teach.
Question: None of the saints can be taught in words, so the Six Classics are not taught in language?
Answer: That was made up by later generations, what did the saint say?
The woodcutter listened and exclaimed: The truth of heaven and earth is possessed by man, the truth of all things is possessed by the body, the truth of change is possessed by God, and all kinds of truths under the heavens are possessed. I started today, I learned that things have changed so much, I haven't started yet, it's really in vain.
So, the woodcutter unwrapped the firewood and boiled the fish. After the two have eaten enough, they talk about "Easy". The fisherman and the tree play on the Yishui River. The fisherman lamented: There are many things in the world, and there are many things in the world. I know that the game is between heaven and earth, and that everything is understood by the mindless, not as simple as you are familiar with.
Question: How do you understand everything with no mind?
Answer: Unintentional is unintentional, unintentional is not separating me from things, and then things communicate.
Q: What is me? What is a thing?
Answer: By the standard of all things, I am also a thing. By my standard, everything is me. I am like things, then the reason is simple and clear. Heaven and earth are also all things, and all things are also heaven and earth; I am also all things, and all things are also me; I and all things can be transformed into each other. In this way, it can dominate the heavens and the earth and command the ghosts and gods. Not to mention people? What about things?
Q: What does the sky depend on?
A: Heaven depends on the earth.
Q: What does the earth depend on?
Answer: The earth depends on the heavens.
Question: What is the heaven and earth attached to?
A: Interdependence. The sky depends on the terrain, and the earth depends on the weather. Its terrain has edges and its weather is boundless. Existence and non-existence, form and qi. Heaven and earth exist between the beginning and the end. Heaven is dominated by its role and its form is secondary; earth is dominated by its form and its role is secondary. The manifestation of the action is called God, and the presence or absence of form is called holy. Only God and The Holy can comprehend the changes in heaven and earth. Ordinary people apply it every day without understanding it, so there are disasters that produce loss of benefits. Reputation is secondary, and interest is the main body that harms people. Reputation arises from dissatisfaction, and profit is lost from excess. Hazards arise from surplus, and actual losses arise from dissatisfaction. These are common sense. There must be material things to live in the world, so greedy people always look for benefits, so there is harm. If you want to get ahead, you have to be famous, so the world is competitive, so there is something to lose. Stealing people's property is called theft. When stealing, lest things be stolen less, and when they are exposed, they are afraid that things will be more guilty. Accepting bribes and taking bribes are both one kind of thing, but they are two names, because the benefits and harms are different. There is a fluke mentality when stealing items, too little when stealing, too much when caught. Although the rise and fall of reputation is one thing, there are two kinds of results, because of the difference between gain and loss, big organs and institutions, is a place of fame; the bazaar, is a place of gathering profits, can not be in the mentality of competing for fame and profit, although the official is promoted three levels a day, profits a hundred times, how can it hurt you? Therefore, the competition for fame is the beginning of the profit. Comity is the root of the name. When benefits come, harm arises, and fame is lost in kind. The arrival of interests is also known in the world, and there is no scourge that follows, and only those who are virtuous can achieve it. Heaven depends on the earth, the earth depends on the heavens, and the meaning is so profound!
The fisherman said: When the world is about to be governed, the people will inevitably advocate action; when the world is about to rebel, the people will inevitably advocate speech. Advocating action is the wind of honesty; advocating speech, the wind of deceit prevails. When the world is about to govern, the people will inevitably advocate benevolence and righteousness; when the world is about to rebel, the people will inevitably advocate interests. Advocating benevolence and righteousness prevails, the wind of modesty prevails; advocating interests, the wind of competition prevails. In the era of the Three Kings, the people advocated action; in the era of the Five Hegemons, the people advocated speech. Advocating action must focus on benevolence and righteousness, advocating speech must focus on interests. How far is the difference between benevolence and profit? Therefore, words come from the mouth, it is better to act in the body, to act in the body, than to do everything in the heart. Words come from the mouth, and man can hear; action is in the body, and man can see; due diligence is done, god knows. Man's wisdom cannot be deceived, let alone God's cleverness? Therefore, it is better to be ashamed of the mouth, it is better to be ashamed of the body, it is better to be ashamed of the heart. It is better to be ashamed of one's body than to be ashamed of one's mouth; it is better to be ashamed of one's heart than to be ashamed of one's own body. If there is no fault in the heart, what disaster! alas! Find people who have no heart and talk to them!
The fisherman asked: Do you know the truth of observing all things in heaven and earth?
Woodcutter: I don't know. I want to hear you.
The fisherman said: The so-called observation of things is not to look at things with eyes; but to look at things with the mind, and then to further say that we look at things with reason. The existence of all things under the heavens has its own truth, nature and destiny. Therefore, when Israel looks at things, we can know after studying them; we can know after observing things by nature; we can know after observing things with our fate; we can know after we calculate them. These three knowledges are the true knowledge of the world, and even the saints cannot surpass them. Beyond these three knowledges, one cannot be called a saint. He who discerns all things and becomes an understanding person is because he cannot conceal the shape of all things; although he can distinguish but not conceal the shape of all things, it is not as good as water can transform into the shape of all things; although water can turn into the shape of all things, it is not as good as the saints who can imitate the disposition of all things. The reason why the saint can imitate the disposition of all things is that the saint can reflect on its things. The so-called reflection of other things is not to look at things from ourselves. Not in terms of self, but in terms of things. Since I look at things in terms of things, how can I be between two things? So I am also a human being, and human beings are also me, and I am a thing with people. Only in this way can we use the eyes of the people of the world as our eyes, and then we can see everything; if we use the ears of the people of the world as my ears, we will hear everything; if we use the mouth of the people of the world as my mouth, we will speak everything; and if we use the hearts of the people of the world as my heart, we will do everything. Looking at the world like this, how vast it is to see! How far-reaching it is! How incisive! How elaborate! Isn't it the most holy thing to see and hear so widely, the most profound to hear, the most refined, and the most secret to be plotted? It is not I who call it the Most Holy, but the people of the world call it the Most Holy of God. It is not that the people of the world call it the most holy of God, but tens of millions of years later, the people of the world still call it the most holy of God. In the long run, this is the case.
The woodcutter asked the fisherman: How do you catch the fish?
A: I caught fish with six kinds of objects.
Q: If you have six things, can you catch fish?
Answer: Catching fish with six things is done by human beings. Six things are available but cannot catch fish, not by human beings.
The woodcutter does not understand, please ask the reason.
The fisherman said: Six things, fishing rod, fishing line, fish drift, fish sink, fish hook, bait. If you don't have one, you can't catch a fish. However, when there are six things that cannot be caught, this is not a human reason. When there are six things and you can't catch a fish, but when you don't have six things and you catch a fish. So there are six things, which are human beings. Catching a fish or not catching a fish is providence. The six things that are not possessed and cannot catch fish are not providence but manpower.
The woodcutter asked: If someone prays to a ghost and asks for blessings, can the blessings be asked?
Answer: Words and deeds, good and evil, are human factors; blessings and misfortunes are the result of heaven. How can the laws of heaven be blessed with good and evil, and how can ghosts and gods disobey them? How can you escape the bad things you have done? What is the use of praying for the calamities that have fallen from heaven? It is the duty of a gentleman to cultivate virtue and accumulate goodness, and in doing so, there will be no calamities coming to him!
Question: Why are those who do good and are blessed?
A: This is the difference between luck and misfortune. Luck and misfortune are fate. Encounter or not meet, is a point. How can man escape from fate and division?
Q: What are points? What is fate?
Answer: When a bad person is blessed, it is not a fate, and a disaster is a fate. When a good person encounters misfortune, it is fate not a share, and when a blessing is a share, it is not a fate.
The fisherman said to the woodcutter: There is no more affection between people than father and son; the estrangement between people is no more than passers-by, if the benefits and harms are in the heart, the father and son will be as far away as passers-by, the affection between father and son belongs to nature, and the benefits and harms can be taken away, not to mention that it is not natural, the benefits and harms the people, so deep, can not be careless! Passers-by have passed each other's encounters, and they have no intention of harming each other, because there is no relationship between profit and harm. If there is a relationship between the advantages and the disadvantages, how do passers-by choose between passers-by and passers-by, father and son? If passers-by can fellowship with righteousness, let alone father and son? The so-called righteousness is the basis of humility. And interests are the end of the fight. Humility is benevolence, and competition is harmful. Benevolence and righteousness are far from harm. Yao and Shun are human beings, and Jie and Shun are also human beings. People are the same, but benevolence and harm are different. Mercy arises from righteousness, and harm arises from interest. Interests will not be contested for righteousness, otherwise there would be no courtiers killing the king and the son killing the father. Passers-by can't be sympathetic to each other at a glance.
The woodcutter asked the fisherman: I often carry firewood, carrying a hundred pounds can not hurt me, plus ten pounds will hurt me, why?
Fisherman's answer: I don't know what to do with firewood. In terms of my fishing, it makes the same sense. I often catch big fish and compete with me. It is not easy to abandon it, not to give it up, and to fish for it. It took a long time to catch it, and there was a risk of drowning several times. Isn't this also a sad affliction? Fishing is not the same as carrying firewood, but being injured by greed is no different. A hundred pounds, as far as you can, plus ten pounds, is outside your power. In addition to the power, adding a millimeter is harmful, let alone ten pounds! I am greedy for fish, so why is it different from your greed for firewood?
The woodcutter sighed: From now on, I know that it is wise to do things according to my ability. The woodcutter asked: Are you a man of easy understanding. May I ask you to have Tai Chi, what is Tai Chi?
A: There is no such thing as doing nothing.
Question: Tai Chi gives birth to two instruments, is the two instruments the name of heaven and earth?
Answer: The two instruments, the ancestors of heaven and earth, do not refer only to heaven and earth. Tai Chi is divided into two, the first one is one, the last one is two, and one and two are called two instruments.
Question: Two instruments give birth to four elephants, what are the four elephants?
Answer: The four elephants are yin and yang, rigidity and softness. Yin and yang can give birth to heaven, and rigidity and softness can give birth to earth. The root of everything is the pole here.
Q: The four elephants give birth to gossip. What is gossip?
Answer: Bagua is Qian, Kun, Li, Kan, Hui, Geng, Zhen, and Xun. It is the manifestation of the development of things at the beginning, the rise and fall. If two or two are heavy, then sixty-four gua are born, and the easy-to-learn way is possessed.
The woodcutter asked the fisherman: How to see the nature of heaven and earth?
Answer: The first yang is exhausted, and the later yang is born. Then the heavens and the earth begin to appear, the change to the middle of the sun and the moon begin to travel weekly, and the change to the end of the stars appear. All things are dead and alive, cold and summer are metabolized, day and night change, and things change in this way. The operation of the day and the place will inevitably change at the end, and the change will be general, and the general will be long. Therefore, in the Yi, it is said that "the first king retreated to the last day and did not go anywhere", which was the reason for Shun Tianxing.
Question: What is the cause of the non-delusion (卦名), which belongs to the disaster?
Answer: Delusion is deception, and there will be misfortune in gaining it, so it is called delusion. Act according to The will of Heaven, and if there is a calamity, it is not called a calamity but a calamity. Just as a farmer thinks of a good harvest and does not care for the crops, and the result is barren, is it not a curse? Farmers who work diligently to manage their crops and suffer from waterlogging or drought, the result of which is barren, is not a disaster? Therefore, in the "Yi", it is said that 'the first king is sincere to all things', which is more expensive than not deceiving.
Q: 姤 (卦名), what is it?
A: It's an encounter. Meet the rigid with softness. Contrary to the gang. The dream begins to be strong, the widow meets the strong, and the yin meets the yang. Therefore, it is called 姤. Looking at it, the nature of heaven and earth can be seen from this. The saints are not esoteric, and there is nothing they do not understand. Therefore, in "Yi", it is said that 'giving orders to the world is like walking on frost and snow, being careful and cautious', which lies in this.
The fisherman goes on to say: Spring is the beginning of yang, summer is the limit of yang; autumn is the beginning of yin, and winter is the limit of yin. When the yang qi begins, the weather is warm, the yang limit is hot, the yin qi begins, the weather is cool, and the yin qi limit is cold. Warmth produces all things, summer heat grows all things; cool collects all things, and cold kills all things. They are all four manifestations of one breath. The same is true of all things that are born.
Ask the fisherman: How is man the spirit of all things expressed?
The fisherman replied: Man's eyes can receive the color of all things, his ears can receive the sound of all things, his nose can receive the breath of all things, and his mouth can receive the taste of all things. Sound, color, smell, the essence of all things, eyes, ears, nose and mouth, everyone uses. Objects have no effect, and they behave through change; the effect is not expressed on one object, but different objects have different effects. Since objects and actions intersect, the law of change of people and things is available. But man is also a thing, and a saint is also a man. There is one thing, a hundred things, a thousand things, all things, a billion things, trillion things. As one thing, it can signify all things, only people. There is one person, a hundred people, a thousand people, ten thousand people, a hundred million people, and a trillion people. Born as one person, and the only one who can sign others is a saint. Therefore it is known that man is the supreme of things; saints are the supreme of man. The supremacy of things is the thing within things, and the supremeity of man is the man of man. Therefore, the extreme of things is the ultimate of things, and the extremes of man are the most human. What is it that knows all things with one thing, and that one person knows all people, and is not a saint?
Man can look at all hearts with one mind, look at all things with one body, look at all things with one thing, and view all things with one life; he can also replace Providence with his heart, substitute his mouth for heavenly words, replace heavenly works with his hands, and replace heavenly affairs with his body; he can also know the heavens, know geography, do everything in his power, and take care of personnel affairs; he can also fill the heavens and the earth, enter and leave the creation, enter and retreat from ancient and modern times, and show the characters in the table. The saint is not visible to the world, and although I cannot see it with my own eyes, I observe his heart, visit his whereabouts, and study his role, even after billions of years, I can know it with reason. Someone told me that beyond the heavens and the earth, there are other heavens and earths and all things, which are different from this heaven and earth. And I don't know. It's not that I don't know, not even the saints. Whoever says he knows, in fact, he does not know in his heart. And what is said is only talk. Since the heart does not understand, what can the mouth say? What the heart does not know and says it knows is called delusion. What the mouth cannot speak clearly and wants to say is called nonsense. How can I believe the delusions and delusions of the deluded? ”
The fisherman said to the woodcutter, and Jonny said it well: 'If Yin inherits from Xia Li, the profit and loss suffered can be known; zhou inherits from Yin Li, and the profit and loss suffered can also be known.' Secondly, those who inherit the Zhou Rites can also be known after hundreds of lifetimes. 'So you can know all the worlds!' Billions of lifetimes, you can know. Everyone knows that Jonny's name is Jonny, but they don't know why Jonny is called Jonny. If you don't want to know why Jonny is called Joni, if you want to know why Jonny is called Jonny, what will happen if you give up heaven and earth? People all know that heaven and earth are heaven and earth, but they don't know why heaven and earth are heaven and earth, and if they don't want to know why heaven and earth are heaven and earth, if they want to know why heaven and earth are heaven and earth, what will happen if they give up movement and stillness? One movement and one stillness, the heavens and the earth are wonderful, and between the movement and the stillness, the heavens and the earth are wonderful. Therefore, the reason why Jonny can fulfill the three talents is because there is no trace of his actions. So someone said, 'Jonny didn't say anything.' And he said, 'God didn't say anything!' But when it runs, everything is born. Do you know all this?
The fisherman went on to say, who is more important in power and change in major events? It's not that the saints can't make it clear. After the change, we can know the growth of heaven and earth, and after taking power, we can know the weight of the world. Dissipation is the expression of time, and weight is the expression of things. Time has prosperity and blockage, and things have loss and gain. If the saints do not know the way of prosperity and isolation over time, how can they know what changes are? If the saints do not know the way of loss and gain over time, how can they know what power does? It is change that is used to dissipate, and it is power that is more important to deal with. Power and change, therefore, are one of the practices of the saints.
The woodcutter asked the fisherman: Is there such a thing as a soul after death?
Q: How do I know?
A: People know.
Q: What kind of call?
Answer: The eyes, nose, mouth, heart, guts, spleen, and kidneys are all called people. The spirit of the heart is called God, the spirit of courage is called bold, the spirit of the spleen is called the soul, and the spirit of the kidney is called the essence. (Chinese medicine believes that the spirit of the heart is called God, the spirit of the liver is called the soul, the spirit of the spleen is called the meaning, the spirit of the lungs is called the spirit, and the spirit of the kidney is called the essence.) There are different opinions here, I don't know if the original text is wrong? Or does it have this deep meaning? The god of the heart is manifested in the eye, called the eye; the essence of the kidney is manifested in the ear, called hearing; the soul of the spleen is manifested in the nose, which is called stink; and the courage of the bold is manifested in the mouth, called speech. Only when there are eight can we be called human. Man is born of the beauty of heaven and earth and all things. However, there are also people who lack one aspect, each of which is classified in its own category. If the person is complete in all aspects, it is called the whole person. The whole man who has the neutralizing breath in all things is called the man of all virtue. He who is virtuous is a man of men. The man among men is called a benevolent man. Only the whole person can get the title of benevolent person. Human life lies in the qi. When a person dies, the form returns. Qixing is the spirit of the spirit, and the form of the return is the essence of the survival. The spirit walks in the heavens, and the spirit returns to the earth. Walking in heaven is called yang, and returning to earth is called yin return. The yang travels during the day and lurks at night, and the yin returns to the night and lurks during the day. So know that the sun is the shape of the moon, the moon is the shadow of the sun, the yang is the shape of the yin, the yin is the shadow of the yang, the man is the shape of the ghost, and the ghost is the shadow of man. Some people say that ghosts are invisible and unknowable, but I don't believe it.
The woodcutter asks the fisherman: Can the villain go extinct?
A: No. Gentlemen are born of righteous qi, and villains are born of yin and evil qi. If there is no yin, there is no yang, and if there is no villain, the gentleman is not born, only the difference between prosperity and decline. When the yang is six points, the yin is four points; the yin six points, the yang is four points. Half of yin and yang are five points each. From this, it is known that gentlemen and villains have their own ups and downs. During the Taiping Dynasty, the gentleman accounted for six points, the villain accounted for four points, and the villain could not defeat the gentleman. Monarchs, fathers and sons, brothers, and husbands and wives each have their own way. Times of world turmoil are the opposite. A king is not a king, a subject is not a subject, a father is not a father, a son is not a son, a brother is not a brother, a brother is not a brother, a husband is not a husband, and a woman is not a wife. This is caused by the rule of the world or the chaotic world. Gentlemen often lead by example over empty words, and villains often lead by empty words than in actual actions. Therefore, there are many honest people in the prosperous period, and there are many treacherous people in the chaotic period. Honesty is easy to succeed, treachery is easy to fail, success is the prosperity of the country, and failure is the death of the country. The same goes for a family. How far away is the difference between those who have rejuvenated their homes and the people who have rejuvenated their countries and their families!
The woodcutter asked: People are talented, some are beneficial, some are harmful, why?
Answer: Only one is one, benefit and harm are two, there is a distinction between being right and being unhealthy, being right, being righteous, benefiting the body and not being harmless, only being wrong, benefiting the body and harming people. ”
Q: If talent is not right, how can it become a talent?
Answer: What people can't do, can you not become a talent? The reason why saints pity the difficulty of becoming a talent is because there are very few people who can become the world's affairs and are decent. If you are not decent, although you are talented, it is difficult to call you benevolent. For example, when taking medicine to cure diseases and poisons are also useful, they cannot be used again and again. When the illness heals, it stops quickly, and if it doesn't stop, it kills people. Usual medicines are available on a daily basis, but they are not effective in case of serious illness. Poisons that can drive away serious diseases without harming people are called good medicines in ancient and modern times. "Yi" said: "Open a national home, use gentlemen instead of villains." In this way, the little man also has a useful time. To govern the country, do not use villains. The poem says, 'It is the stone of the mountain, and it can attack the jade.' It's about borrowing the talents of the little people.
Question: The rise and fall of a country and the good and evil of talents have their own destiny. Why not choose someone else?
Answer: The choice of subjects is the business of the king, and the choice of the king is the business of the subjects, and the wise and the foolish are in their own categories. There will be the kings of Yao and Shun in the world, and there will be the ministers of Yao and Shun; there will be the kings of Yao and Shun, and there will be the kings of Yao and Shun. The minister of Yao Shun, who was born in the world of Jie and Huan, will not become a minister of Qi. Being born in Yao Shun's life was not his doing, he wanted to be blessed by misfortune, but he could not do it if he wanted to. What is good on the top and what is good on the bottom will be followed. Is the influence of the king still carried out by expulsion? If there is good righteousness, the next will be good, and the unrighteous will stay away; if it is good, it will be good, and those who are not good will stay away, and if there are many good profits, the world will gradually wither away; and the good and righteous will prosper day by day. The sun is prosperous, and the day is dead. Isn't prosperity and demise not far away? It's all influenced by likes and dislikes. When governing the country and the people, how can there be no villains, and when the world is in turmoil, how can there be no gentlemen, no gentlemen and villains, and how can we distinguish between good and evil?
The woodcutter asked: There are often few good people and many bad people; the prosperous era is short, and the chaotic period is long. How to identify it?
A: Observe things. What can't be expressed? For example, grains, after cultivation, there are some that cannot grow, and wild creatures can grow without farming, and it is impossible to harvest them all after farming! From this, the way of the gentleman and the villain is also born naturally. A gentleman rejoices when he sees good deeds, and stays away when he sees unwholesome deeds; a villain suffers when he sees a good deed, and rejoices when he sees an unkind deed. Good and evil follow their own kind. When a gentleman sees good deeds, he will do it, and when he sees bad deeds, he will stop it; if he sees a good deed, he will stop it; if he sees something unkind, he will do it; if a gentleman sees righteousness, he will move, and if he sees profit, he will stop; if he sees righteousness, he will stop; if he sees profit, he will move. To move righteousness is to benefit people, and to move to benefit is to harm people; how far are between beneficial people and harmful people? When the family is as prosperous as the country, there are often more gentlemen and fewer villains; when it dies, there are often more villains and fewer gentlemen. Gentlemen avoid more villains, and villains avoid gentlemen. Gentlemen are good at life, villains are easy to kill. A good life governs the country and the people, and if it is good to kill, it will bring calamity to the country and the people. Gentlemen are righteous, villains are profitable. Governing the country and the people is good and righteous, and it is good to harm the country and the people. The rationale is the same.
After the fisherman finished speaking, the woodcutter was full of emotion: I heard that there was a Fuxi in ancient times, and today it seems to have seen its face. Thank the fishermen again and again, and leave.
If you can taste it several times, you can understand a lot of the way of heaven and earth from it, and have a deeper understanding of easy learning.