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Zi Yue: "Learn and learn from time to time, don't you say anything?" Have friends from afar, are you happy? People don't know, but they are not ashamed, are they not gentlemen? (Unless otherwise specified, the original text of the Analects used in this article, as well as the broken sentences and punctuation points, are based on the first edition of Yang Bojun's Analects of the Analects of Zhonghua Bookstore in 2006)
● The "Zi Yue" in the Analects refers to Confucius. "Son" refers to Confucius, and disciples also call Confucius "Master". Regarding the origin of "son" and "master", there are several theories in the past.
"White Tiger Pass": "The son, the common name of the husband." (Most of the literature cited in this article, unless otherwise specified, comes from Cheng Shude's Analects of the Analects, and all references to the literature cited in the Analects and Cheng Shude's notes, sentence breaks and punctuation are based on the second edition of Cheng Shude's Analects of the Analects of the Zhonghua Bookstore in 2014)
He Yan quoted Ma Rong in his Analects of the Analects (hereinafter referred to as the "Collection"), saying: "The son, the common name of a man, is Called Confucius." ”
We know that in the oracle bones, the original meaning of "son" refers to "infant", and later derives the meaning of "the next generation of males of direct descent", "subjects" and "common name for men", but the "son" in the Analects, as an honorific title, obviously cannot be understood so simply.
Gu Yanwu said in the Rizhilu: "In the Zhou system, gong, hou, bo, son, and male are the fifth-class lords, and although the doctor is expensive, he does not dare to call him a son." In the Spring and Autumn Period, after the Emperor and the Emperor, the ruling secretary of state was called a son. Later, Pifu was given the title of son by scholars, and Laozi and Confucius were also. According to Gu Yanwu's understanding, "son" as an honorific title, originally came from the title, without the title of Qing Dafu can not be called son, but later, the rules gradually changed, the ruling Qing Dafu also began to call the son, and then later, the commoners who were respected by scholars were also able to call the son, such as Confucius, Laozi and so on.
The Qing Dynasty scholar Wang Zhong's statement is not the same as this, he wrote in the "Shu Xue Bie": "The ancient Gu Qing Doctors are called sons, sons, and fifth-class lords." ...The Spring and Autumn Chronicle: 'The secretary of state of the nations shall be the king of a small country.' 'The king of a small country is the son and the man, and the son and the man are equal, and they cannot be called together, so the son goes to the man, and from his Venerable One. ...... If you call a son and do not say anything, you are called a master. Husbands, people are also named. ...... The so-called take is enough to become a word. Whoever is a doctor is called a master. ...... Therefore, those who know that they are masters are called masters, and they are not separated by relatives. Confucius was Lu Sikou, and his protégés were called Yuezi (曰子) and Yuefuzi (曰甫子), and later generations followed the general title of master and chief, and there was no original origin. ”
He is saying that Zi and Fuzi were the usual honorific titles of the ancient Qing Dafu, and Confucius had been the Sikou of the State of Lu, so the disciples called him Fuzi, and this title was later inherited as the general title of the master. Both Yang Bojun and Yang Fengbin agreed with this statement.
However, the word "master" first appeared in the phrase "XunZaifuzi" in the Shangshu Zhoushu Mu Oath, which refers to soldiers in battle. In addition, "Zhou Yi Heng" also has the sentence "Heng Qide, Zhen, Woman Ji, Fu Zi Fierce", and the "FuZi" here refers to men. Whether Wang Zhong's statement is credible or not remains to be examined.
● The word "learn" can be the verb "to learn" or the noun "to learn". The "learning" of "learning and learning from time to time", Zhu Xi said in the "Analects of the Analects" (hereinafter referred to as the "Collected Notes"): "Learning is speech, and it is also effective." "To emulate is to emulate. He also said in the article "Reply to Zhang Jingfu": "Those who learn from the husband, in the sense of words, are unable to imitate the knowledge of the husband." In the words of facts, those who have not yet arrived and ask for it are called learning. (The Collected Works of Zhu Zi) It can be seen that Zhu Xi understood the word "xue" as a verb.
Mao Qiling, a beginner in the Qing Dynasty, retorted in the "Four Books to Correct Mistakes": "There are imaginary characters and real characters in learning." ...... This open volume is a word, and it is actually a point. If it is annotated as the word 'effect', then the training is false,...... Wrong! Scholar, the general name of Taoism. He said that "imaginary characters" refers to verbs, and "real characters" refers to nouns, and he regards "learning" as a noun, which is "the general name of Taoism."
Cheng Shude agreed with Mao Qiling's statement, and he said in the "Analects of the Analects of the Collected Sayings" (hereinafter referred to as Cheng Shude's "Collection interpretations"): "The word 'learning' is a famous word, and the "Collection Notes" is interpreted as a verb, and Mao's ridicule is also." However, we now generally translate this word "learning" into "learning", and if we say that it is a noun such as "learning" and "Taoism", it does not well integrate with the following "Shi Xizhi". Cheng Shude said that "today's people seek knowledge as learning, and the ancients learn by self-cultivation", which is good, but whether it is learning knowledge or learning self-cultivation, it is learning, it is a dynamic process, Confucius's sentence only emphasizes the happiness in the learning process, and there is no need to emphasize the content of learning. Yang Bojun's Analects of the Analects (hereinafter referred to as Yang Bojun's Commentary on Translation) also translates the word "xue" into a verb.
The Qing Dynasty scholar Huang Shisan said in the Analects of the Later Case: "Learning means reading, and Wang And Cheng Zi say the same." ...... Its introduction says that learning is reading, and when habit is reading and thinking, then the correct solution of this chapter is correct. This statement is not narrow, and Confucius said that the scope of learning should not be just reading. As for what the Qing Dynasty scholar Liu Fenglu said, "The Academic Predicate Deletes the Six Classics" ("Analects of What"), it is even more far-fetched.
Now is an era of knowledge explosion, everyone should establish the concept of lifelong learning, if you can find happiness in learning like Confucius, learning is no longer a chore. Of course, the joy of learning is not only in the process of learning, but also in the use of knowledge and ability, and the things that you have worked hard to learn have a place to play, then you will really "say no"!
● "When" is "learned and learned from time to time", He Yan quoted Wang Su in the "Collection of Interpretations": "When learning, scholars recite it with time." "Time is on time.
The ancients also paid attention to time in study, and Huang Kan's "Analects of the Analects" (hereinafter referred to as "Huang Shu"): "There are three times for all learning: one is in the human body, the second is in the middle of the year, and the third is in the middle of the day. ”
"Time in the human body" refers to learning different contents at different ages, and Huang Kan cites the "Li Ji Nei Ze" as an example: "Six years of teaching number and square name, seven years of different seats for men and women, eight years of teaching, nine years of teaching for several days, ten years of learning books, thirteen years of learning music, chanting "poetry", dancing "Spoon", fifteen years into a children's dance "Elephant". "Although the teaching content is different from that of modern society, learning different knowledge and cultivating different abilities at different ages is also quite in line with modern scientific concepts."
"Mid-year time" means that in a year, learning should also pay attention to time. Huang Kan cited the "Book of Rites and The Imperial System" as an example: "Learn "Poetry" and "Music" in spring and summer, and study "Books" and "Rituals" in autumn and winter." It doesn't matter whether the ancients really arranged their studies in strict accordance with the seasons (they have not read the Book of Rites in detail, so they dare not judge it easily), but what Huang Kan said: "When the husband learns at any time, it is easy to enter the karma" "Spring and summer are yang, and the yang body is light; "poetry" and "music" are sound, and the sound is also light; when the light qing is learned, the light and clean karma is easy to enter." Autumn and winter are yin, and yin and weight are turbid; "Books" and "Rituals" are things, and things are also heavy; when it is heavy turbid, it is easy to learn the karma of heavy turbidity" ("Huang Shu"), which is a bit far-fetched.
"The middle of the day is the time", which Huang Kan believes is "and what is learned and practiced day by day is not temporarily abolished" ("Huang Shu"), that is, the "time" of "learning and learning". Zhu Xi's view is similar to that of Huang Kan, who said in the Commentary on the Collection that "both learning and always practicing" also said: "Xie Shi said: 'Those who practice from time to time do not practice at all times.' "Day and day", "time and time", "no time" is always, often.
For academics, is it "often" or "on time"? Yang Bojun agreed with Wang Su's statement, saying in the Commentary: "If the word 'shi' is used as an adverb during the Zhou and Qin dynasties, it is equivalent to the meaning of 'time', 'at a certain time' or 'at an appropriate time' in the Mencius Liang Hui Wang Shang ' 'Axe jin into the mountains and forests at the right time'. (Yang Bojun's Analects of the Analects of the First Edition of Zhonghua Bookstore, 2006, quoted below, all from this edition unless otherwise specified) He said that Zhu Xi's explanation was "to interpret ancient books in the sense of the word of later generations."
To verify the semantics of the word "shi", the use of "often" and "often" also appeared in the pre-Qin, such as the "Zhongshan King Kettle" of the Warring States period excavated in Pingshan County, Hebei Province in 1978, and its inscription has the sentence "Ming Baozhi on the pot and the time to look at the time", where "shi" means "constant". But after all, there are not many examples, and the persuasiveness is not enough. The "shi" in "shi and hunting" in the "History of Empress Lü" also means "constantly", but Sima Qian's time was hundreds of years away from Confucius.
So, while both points of view seem to make sense literally, it would be more reasonable to translate it as "on time" from the point of view of the language habits of the time.
● The "xi" of "learning and learning from time to time", Wang Su interpreted it as "recitation" (see above), "Collection Notes": "Xi, the number of birds flying also." Endless learning, like a bird counting and flying also. "Counting flying" is repeated practice. Therefore, we generally interpret "xi" as "review" and "review".
Yang Bojun believes that "Xi" often had the meaning of "internship" and "exercise" in ancient times, and it is more appropriate to interpret it as "internship" here. That is to say, after learning knowledge, go to the internship on time. Because in the time of Confucius, the lessons he taught, such as etiquette (including various ritual etiquette), music (music), archery (archery), and imperial (driving), were closely related to the social and political life at that time, and they all required frequent exercises and internships. In the "Translation Notes", he cited the "Xi Li Le" and "Xi Hui" of the "Li Ji Hui Yi" and the "Confucius went to Cao Shi Song and went under the big tree with his disciples Xi Li" in the "History of the Confucius Family" as examples, saying: "Therefore, this 'Xi' word is better to talk about it as an internship. ”
"Internship" refers to the application of the theoretical knowledge learned to practical work to exercise work ability. Confucius's teaching was pragmatic, for example, he said, "If you don't learn poetry, you can't speak" and "if you don't learn etiquette, you can't stand" (Ji Shi). But when his students learn the knowledge and skills of etiquette, music, archery, and imperial skills, do they often have the opportunity to "intern"? I'm afraid it's difficult, and most of the time they are just "practicing" or "practicing", so it is not necessarily the most appropriate to translate "Xi" here as "internship".
Professor Yang Fengbin of Wuhan University also said in the "New Translation of the Analects of the New Commentary" (hereinafter referred to as the "New Commentary on the New Translation"): "And there is no evidence that in the era when the Analects were written, 'Xi' had already derived the meaning of 'internship'. ”
On the whole, I think it is better to translate it as "exercise".
"Learning and learning from time to time" is not only for consolidation and strengthening, but also for "applying what we have learned". However, in our current teaching, there is often the disadvantage that knowledge and practice cannot be matched, and most of the things learned in school have become worthless in the workplace, and the knowledge that is actually needed must be learned from scratch. When we can really combine "learning" and "use" perfectly, our education will become better.
● The "no also" of "no also said" was very common in the pre-Qin period, except in the Analects, such as the "Li Ji Tan Bow Xia" also has: "Wu Zi Yue: 'Is it not also good? Yang Fengbin said in the New Commentary and New Translation: "'Bu Yi' appears very frequently in the analects of the analects, and has obviously become or is close to becoming a word. If it becomes a word, it cannot be analyzed apart, and it cannot be said that the 'also' in it is equal to the present 'also'; therefore, it cannot simply be translated as 'not also'. It is used in rhetorical questions, which are slightly equal to the current 'is not... ''No, also... '. "Makes a lot of sense.
"Say" is the ancient word for "yue", the pronunciation and meaning are the same as the word "yue", the meaning of happiness and pleasure, which was very common in ancient times, needless to say.
● "There are friends from afar", the "Collection" quoted Bao Xian as saying: "The same door is a friend." "Friends of the same door, comrades know friends", this is the words in the "Book of Etiquette", "the same door" is a person who studies under the same teacher, and "comrade" is a person with similar interests.
Some ancient texts write "friends and friends come from afar", such as the Qing Dynasty scholar Ruan Yuan's "Analects of Proofreading": "Zheng Shi Kangcheng notes this cloud: 'The same door is a friend, and the comrade is a friend. It is the old version of the word 'friend'. There are also those who write "friends", such as "White Tiger Tong Peiyong" quoting this sentence to write "friends from afar".
Yang Fengbin's New Commentary: "Looking at the Analects and contemporaneous texts such as Zuo Chuan, Chinese, and Mencius, 'friends' are 'friends' or 'friends' except for personal names (such as '隰朋'), and the former is more common; therefore, the ancient Analects are likely to be 'friends' or 'friends'. ”
The Qing Dynasty scholar Song Xiangfeng's "Notes on Pu Xuezhai" quotes the words in the "History of Confucius's Family": "In the fifth year of the Reign of Emperor Ding, Lu Zifu and his subordinates all turned away from the right path, so Confucius did not retreat and retired to the "Poems", "Books", "Rituals", and "Music". Disciples are all over the place, and when they come from afar, they are not subject to karma. Then he said, "The disciple goes from afar, that is, 'there are friends who come from afar.' 'Friend' refers to a disciple. ”
Peking University professor Li Zero said: "The ancients called classmates, colleagues, colleagues and other peers 'friends', 'friends' or 'friends'. ("Lost Dog - I Read", hereinafter referred to as "Lost Dog") I think that the "friends" here do not have to be stuck to the disciples of the younger generation or the same disciples and colleagues of the same generation, or It is more reasonable for Yang Bojun to translate the "like-minded people", that is, "friends, the same kind" as mentioned in the "Collection Notes".
If a person who aspires to learn can have like-minded friends, it is indeed a thing worth rejoicing. As Jiang Xi is quoted in the "Huang Shu", "A gentleman who teaches as a friend and speaks well of his words should be done thousands of miles away." Far away, but close to it? The Tao is the same taste, joyful and suitable, so happy also. Liu Fenglu's "Analects of What" also said: "The Yi says: 'A gentleman lives in his room, and if his words are good, he should be thousands of miles away. The Book of Records says: "If you study alone and have no friends, you are lonely and unheard." Friends of the world, the good man, therefore happy. ’”
However, true confidants in life are not easy to obtain, "Commentary": "Cheng Zi said: 'Those who believe in people with kindness and people are coke.' Can "kindness be good to man" really "a multitude of believers"? Cheng Zi's thoughts did not necessarily correspond to Confucius's feelings.
Nan Huaijin said in the "Analects of Discourse" that a "far" character actually writes out the "loneliness" of Confucius's learning, the difficulty of confidant. The "far" here is not only the distance of space, but also the distance of time. Nan Huaijin's lectures on the Analects are mostly marginal, but the understanding of this "far" word can be regarded as in-depth Samadhi.
Yes, life has a confidant, what do you want? Even if it is thousands of miles away, even after a thousand years, as long as there are real "friends" who can understand themselves, it is such a pleasure, no wonder Confucius said "not happy"!
Although it is not easy to get "friends", Confucius still got the real "friends", Ruan Yuan said in the "Collection of Scripture Rooms": "The way of the saints is not used in the world, and those who are proud to pass it on to the world and the hereafter, Pengye." Indeed, Confucius's ideas can be passed down without those "friends" who understand him and worship him, whether before he was alive or behind him.
● "People do not know but are not ashamed", for this sentence, the "Huang Shu" has two interpretations: one says: "The ancient scholars are for themselves." I have received the way of the first king, with the chapter reflected in the chapter, and others do not know and I am not angry. Another says, "A gentleman is easy to do, and he does not ask for one person." Therefore, it is the way of teaching, if a person has a blunt root that cannot be understood, the gentleman forgives it and does not be angry. ”
That is to say, the "people do not know" here, Huang Kan believes that it can be understood as "not knowing me", can also be understood as "do not know learning", for others do not understand themselves or do not understand learning, gentlemen will not be angry.
Mao Qiling emphasized the latter point in particular, saying in the Four Books: "He Ping Shuyun: 'Mortals do not know something, and gentlemen are not angry. Those who 'don't know' their clouds are confused. 'Gentlemen are not angry', just say 'gentlemen are easy to do things and do not ask for preparation'. The Qing Dynasty scholar Liu Baonan objected to this, saying: "The method of teaching is not clear in language, although it is possible to give it up, it is not tolerated to be called a gentleman." ”
We now generally understand "people don't know" as "don't know me", and Yang Bojun also holds the same view, saying that this sentence and "a gentleman is sick and incompetent, and the patient is not aware of himself" ("Wei Linggong") can be cross-referenced.
Yang Fengbin believes that "not knowing" here is a negative form of "knowing", which means not knowing, not knowing, not understanding, not understanding, not understanding. He translated this sentence as "Others don't understand, I'm not angry", he said: "Why don't you translate it from Mr. Yang Bojun's translation of 'others don't understand me'?" Because, if you want to express such a meaning, you usually have to bring an object after 'knowing'. For example: 'Do not suffer from the ignorance of man, and do not know who does not know man.' (Analects of Learning) "Do not suffer from self-knowledge, but seek to know." ("Li Ren") "Ju Ze yue: "I don't know it! "If you know it, then why?" (Advanced) 'Do not suffer from the ignorance of man, and suffer from his inability to also.' ''The gentleman is sick and incompetent, and the sick do not know themselves.' (Wei Linggong)"
From the perspective of the grammar of ancient Chinese at that time, his analysis was very reasonable, but translated into modern Chinese, it seems inappropriate to say where the phrase "others did not understand" was suspended. In the end, I didn't understand anything, and from the semantic point of view, it is more appropriate to explain it as "others don't understand me".
"愠", "Ji Xie": "Shu, anger also." "Collected Notes": "Sadness, anger." "Classic Interpretation": "Zheng Yun: 'Resentment also'." Yang Bojun translates it as "resentment", and Yang Fengbin said: "We have examined many pre-Qin texts, and '愠' means 'anger', so we do not say it from Zheng. Anger and resentment can be said literally, and Yang Fengbin's research is more sophisticated, so he takes his opinion.
People who dedicate themselves to learning, the purpose is to do a good job of learning, improve themselves, and do not care whether others can understand themselves, today's "academic stars" instead borrow more learning (whether there is really learning, I have shallow knowledge, do not dare to speak falsely) to elevate themselves, which is about confucius said "ancient scholars for themselves, today's scholars for people" ("Constitutional Questions").
To ensure that others do not understand themselves and are not angry, it is necessary to have a higher cultivation. Zhang Luxiang, a beginner in the late Ming and Qing dynasties, said in the "Memorandum": "Shunzhi is at home, King Wen is in the dynasty, Kong, Meng are in the Spring and Autumn Period, and the Warring States are in the world, when the father and son brothers and kings and friends can know? Wouldn't it be very difficult to be able to be unsure at that time? If it is not very virtuous, how can it be carried away and calmly? "Indeed it is.
In the ancient books of the pre-Qin Dynasty, the words "gentleman" and "villain" are not only familiar to moral character, but also from a political point of view.
"Jun" refers to the ruler who gives orders; "gentleman" mostly refers to "son of a king", emphasizing the exaltation of status. "Villain" refers to the absent person with a low social class. For example, "Shijing Xiaoya Dadong": "What a gentleman does, what a villain sees." Kong Yingda's "Poetry of Justice" explains: "This is a gentleman and a villain, whose reign is the opposite of the people. The gentleman leads him, and the villain serves him. "The gentleman is the ruler who gives orders, and the villain is the common man who is driven by the gentleman." In the Book of Poetry, "the gentleman depends on the villain", "the gentleman" refers to the general, and the "little man" refers to the soldier. Another example is "Zuo Chuan Xiang Gong Nine Years": "Gentlemen work hard, villains work hard, and the system of kings before." The "gentlemen" and "villains" here also focus on their status. There are similar uses in the Analects, such as "Gentlemen learn the Tao to love people, and villains learn the Tao, it is easy to make them" in the "Yang Goods" chapter, "Gentlemen have courage but no righteousness is chaos, villains have courage and no righteousness is thieves" The "gentlemen" and "villains" in several sentences are also aimed at identity status.
Of course, "gentlemen" with moral meanings were not uncommon at that time, and Yang Fengbin's New Commentary on the New Translation: "But at the same time, 'gentlemen' and 'villains' could indeed 'speak with virtue' in that period; those who were 'gentlemen' could be dismissed as 'villains' because of their low morals." For example: 'Uncle Xiang Yue: 'Words of The Son, Gentleman! The words of a gentleman are believed and signed, so the resentment is far greater than his body. The words of the villain are arrogant and unprofessional, so they complain about it. "'Mencius went to Qi.' Yin Shi said, "If you don't know the king, you can't be Tang Wu, but you don't know... Szezi was displeased! Takako sued. "Fu Yin Shi evil knowledge yu ya? Yin Shiwen said, "Shi Cheng villain also!" "'(Mencius Gongsun Ugly)"
Confucius wanted to promote ethics and morality, so in the Analects, the emergence rate of "gentlemen" and "villains" as the names of moral qualities far exceeded that of "gentlemen" and "villains" as status holders. Under the influence of Confucianism, later generations often only know the "gentleman" and "villain" who "speak with virtue", and do not know the "gentleman" and "villain" who "speak with a position".
The "gentleman" in the sentence "No gentleman", "White Tiger Tong · Trumpet Chapter": "Or a gentleman, the name of morality." Yang Bojun's "Translation Notes" also said: "The 'gentleman' of the Analects sometimes refers to 'virtuous', sometimes to 'virtuous', and here refers to 'virtuous'. ”
● Mr. Li Zehou said in the Analects of the Present Reading (hereinafter referred to as the "Present Reading"): "The spirit of Chinese culture with Confucianism as the backbone is the 'culture of musicality'. Indeed, the first thing most impressive about the Analects is the word "le."
In this rule, Confucius's happiness is layered and deep: the happiness obtained from learning and practice is personal happiness; the happiness of having friends is already the joy of sharing with like-minded people (today's sharing bicycles and the like are very popular, if happiness can also be shared, is it not happy), learning and friends, my way is not lonely, of course, more happy than a person's happiness; not angry and not resentful is also a kind of happiness, is it a pleasure from the heart, in the face of external indifference or even misunderstanding, can you be at ease, is not a higher spiritual realm? The happiness at this time, although it may not be external, must be more lasting and intense.
Learning is very hard, confidants are difficult to find, and it is even more difficult to be recognized by others and society, but in this way, we need some happiness even more.
●Translation:
Confucius said, "Isn't it nice to learn and practice it on time?" Isn't it very happy that like-minded people come from afar? Others don't understand me, but I'm not angry, isn't that a gentleman? ”