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1.8 Zi said: "If a gentleman is not heavy, he is not powerful, and learning is not solid." Lord faithful. No friend is better than a confidant. If you pass, don't be afraid to change it. (Yang Bojun's "Translation Notes" punctuation as "a gentleman is not heavy, he is not authoritative; learning is not solid", which seems to be not fluent enough, so this punctuation is in accordance with Cheng Shude's "Collection interpretation")
● "A gentleman is not heavy, he is not powerful, and learning is not solid", the "gentleman" here is generally understood as a moral gentleman, but Eunuch Maoyong said in the Analects: "A gentleman is also a person who reigns." In the Spring and Autumn Period, the officials of the World Lu Dynasty, or frivolous, or despicable, or fraudulent, or cunning villains, or evil ornaments, are all common diseases of the secretaries of state. Confucius's admonition in this way is more reasonable. If a gentleman who has been trained to be virtuous has attained virtue, his virtue has already been accomplished, and the tone of the precepts in the following verses is inconsistent. If this is the case with the self-cultivation of a gentleman, the word 'way' should be added under the word 'gentleman'. ”
This kind of statement feels very reasonable at first reading, but just in the "Study and Learning", there is the following "gentleman who does not seek food and food, who does not seek security, who is sensitive to things and cautious in his words, who is righteous and righteous, and who can be said to be eager to learn", similar to this, is also a "precept" put forward for "gentlemen", but "there is no food to seek fullness, there is no need to seek security", it is difficult to see as a "gentleman" for the reigning nobles. Therefore, it seems more reasonable to interpret here as a moral gentleman, and Confucius is emphasizing that a gentleman should do what is said later.
Regarding this sentence, the "Collective Interpretation" said: "Kong Yue: 'Solid, hidden also. "A man of speech cannot be dignified, neither majestic nor majestic, nor can he learn to firmly understand his righteousness." The Commentary says, "Heavy, heavy." Willy, majesty. Solid, sturdy also. Those who are light on the outside will not be able to be firm inside, so if they are not thick, they will not be majestic, and what they have learned will not be strong. Lu Longqi's "Songyang Lecture Notes" of the Qing Dynasty also said: "Heavy means neat and serious." ”
"Heavy" means thick and solemn; "wei" means majesty. Western Han Yangxiong's "Fa Yan And Self-Cultivation": "I know: 'What is the fourfold?' "Repeat words, deeds, looks, and good." If words are heavy, there is law, when deeds are heavy, there is virtue, when appearance is heavy, there is might, and if it is heavy, there is observation. It can be said that it is a good annotation of "not heavy is not threatening". However, the gentleman's words and deeds are solemn, and with majesty, it is inevitable that there will be less affinity, and the stereotypes given by Confucians in later generations may find some reasons from here.
The word "solid", the "Collective Solution" put forward two interpretations: one interpretation is "cover", that is, the cover is not clear, "not solid", that is, it will not cover the plug; the other is "solid".
Understood as "hiding", it separates "learning is not solid" from the previous sentence, which means that "when you study, you will not be blinded by ignorance." Yang Fengbin agreed with this view on the grounds that it was "based on the use of 'Gu' in the analects era" (The New Commentary on the New Translation). However, this statement is too general, the original meaning of the word "solid" is "solid", in the pre-Qin classics, this kind of use is not uncommon, such as "Yikong Zhigu" in "Shi Xiaoya Tianbao", "Zuo Chuan • Chenggong Sixteen Years" of "Chen Gulie" and so on.
Therefore, most people still connect "gentlemen are not heavy and not powerful, and learning is not solid", and understand "solid" as "solid".
What does "solemnity" have to do with learning? Why is it "not heavy", just "learning is not solid"? Lu Longqi's "Songyang Lecture Notes" said: "Gaixue must be deep and then solid, and if it is not heavy, it will float." Learning must be calm and then solid, not heavy is impatient. ”
This is also because Confucius's learning focuses on moral cultivation, just as Li Zero said in "The Lost Dog": "One of the goals of practicing etiquette and learning morality is to have a gentleman's demeanor, if there is no gentleman's demeanor, the solemnity is insufficient, and there is more than frivolity, of course, it shows that he has not learned home, and 'learning' is naturally 'not solid'." ”
Therefore, Yang Bojun translated the "study" of this rule as "reading", which is inevitably a bit narrow.
● "Lord Faithful", "Ji Xie": "Zheng Xuanyue: 'Lord, kiss also. To be close is to be close, and to understand this way, "faithful" is interpreted as "faithful," meaning to be close to the faithful.
Liu Baonan objected to this statement, saying in "Justice": "The 'Lord' trains the 'pro' and extends the righteousness." The "Note" means that people should be close to each other and virtuous, and the so-called victory over themselves is also. However, the following repetition of no friend is not as good as oneself, and it seems to be heavy, or it is not inevitable. ”
Cheng Shude believes that this statement can also make sense, and he said in the "Collection interpretation": "Jiao's "Supplement" says: 'Those who are loyal and faithful, and those who have no friends and are inferior to themselves, the two echo each other. 'Zheng Xun' is 'pro' and 'pro' can also be passed. ”
"Emperor Shuo": "A gentleman must be both powerful and faithful, and the lord of a hundred deeds." "Commentary on the Collection": "If people are unfaithful, then everything is unreal, it is easy to be evil, and it is difficult to be good, so scholars must think that it is the main thing." Thus the "Lord" is interpreted as "in the name of... "Lord" means that a gentleman should be the main one of the two moral acts of "faithfulness."
Both Yang Bojun and Yang Fengbin agreed with this statement. Yang Fengbin refuted Zheng Xuan, saying: "However, in the pre-Qin classics, 'faithfulness' appeared more frequently, but there was not a single case of 'faithful people', so I did not dare to say it from now on." (New Notes and New Translations)
● "Those who have no friends are better than confidants", which literally means "do not make friends with people who are inferior to themselves". "None", through "no", means not. "Friend" is a predicate meaning to make friends. "Collected Notes": "Friends are helpful, but if they are not as good as themselves, they are useless and harmful." ”
"Lü Shi Chunqiu Guan Shi": "Zhou Gongdan said: 'It is better for me to be with me, and those who are tired of me are also.'" Those who are with me are not with me, and those who are not beneficial to me are also. "Zhongguo Guijian": "Those who are inferior to themselves must be planted by themselves." However, if you don't have time to help people, who will you take care of me? There is no day for me. "Han Shi Wai Biography": "Nan False Zi Said: 'Fu Gao Bi so Guangde Ye, Lower Than So Narrow Line Also.' Compared to the good, the step of self-improvement. Compared to the evil one, the self-retreat is also the original. ’”
These statements are similar and can be cross-referenced. But not making friends with people who are inferior to oneself (mainly moral character) seems to damage Confucius's image as a "saint". Therefore, there are many arguments for Confucius.
The HuangShu quotes Cai Mo as saying: "Comrades are friends, and what this chapter says is to admire qizhi and think with them,...... However, the way to seek friends is to see the wise and the wise, and the comrades are victorious over themselves, so they enter the moral cultivation and become the servants of the world. Now the enemy is a friend, and this direct self-argument is the same as virtue and equality, and the ear of the friend is not the master's persuasion. He said that Confucius's words expressed the idea of "seeing the wise and thinking together", that is, to look up to those who are better than themselves, not to say that only those who can be equal in character and themselves can be close and friends.
Li Zehou's view is similar, he said in "Reading Now", "Those who have no friends are inferior to themselves", which is just a word of exhortation, which means that they should see the strengths of their friends, that is, others always have better places than themselves, and they do not really make friends who are inferior to themselves, or the friends they make are more than themselves.
The Four Books of Doubt first quote Su Shi's questioning words: "The ugly people of the world are happy to take those who are not like themselves as friends, but they are self-sufficient and lose day by day, so they abstain from it." If he will overcome himself and then his friends, he who will overcome himself will not be friends with me. Then he argued: "The word 'as' cannot be said to be the word 'victorious.'" Such as, it seems also. ...... If he is a friend of his own, and he who is better than himself is a teacher, how can he be expected to be a friend? If there is a difference between oneself and the one who overcomes oneself, there is no doubt that the scholar can do so here. ”
Here the "such" is interpreted as "like", and "the one who is inferior to the confidant" is a person who does not resemble himself, that is, a person who cannot be like-minded. Similarly, Huang Shisan's Analects of the Later Case also says: "Those who are inferior to themselves are not similar to themselves, and the so-called 'Tao is different, and they do not conspire against each other'." ”
Qian Xun (Qian Mu's son), a professor at Tsinghua University, also believes that interpreting "ru" as "similar" is more in line with Confucius's original meaning, so this sentence should be translated as: Do not make friends with people who are different from yourself.
There is also an explanation, that is, to connect the "Lord's faithfulness" and combine it to explain the sentence "The Lord is faithful, and he who has no friends is inferior to himself." For example, the Song Dynasty Xing Fu's "Commentary on the Analects": "Those who have 'no friends are inferior to themselves', and those who have no words and cannot be faithful to themselves are friends." The Analects also says: "Still note, accept the 'faithfulness of the Lord' to say the opposite." Those who are inferior to themselves are those who are unfaithful and unbelieving and disobey the Tao. Righteousness is also common. ”
Xiao Minyuan's "Analects of Discernment" agrees with this view, believing that this sentence means that a gentleman attaches great importance to faithfulness and should not make friends with people who do not attach importance to faithfulness. Here, "inferior" does not mean worse than oneself, but rather that one does not value faithfulness as much as oneself.
Of course, some people think that Confucius said the literal meaning of the sentence. For example, Li Zero said that not making friends with people who are inferior to himself is what Confucius meant, "In fact, it is very clear, there is no need to bend the corner" ("Lost Dog"). He also gave an example from the Shuoyuan Miscellaneous Sayings: "After Qiu's death, the shang also became more and more increasing, and the gifts were also lost day by day. It is better to be a merchant with the virtuous, and it is better to give or to say (please) that it is inferior to oneself. "Zixia likes to interact with people who are better than himself, so he grows every day, and Zigong likes to get along with people who are not as good as himself, so he regresses every day."
The truth of the matter is not known, but it is said that "no friend is better than a confidant". People go to a high place, and there is nothing wrong with it, but this is what Confucius said, which seems to be a bit selfish and narrow-minded. But we should not try to "bend" the meaning of "saints" because of this, Confucius is also a mortal, and it is normal to say such a thing. Moreover, a person's speech depends on the language environment, and it is impossible to know the specific context in which Confucius said this sentence, and can only be a variety of opinions.
Therefore, Yang Bojun only translated this sentence literally in the "Translation Notes" without further explanation.
Look at the dating behavior of Chinese and foreign snobs in ancient and modern times, all of them are based on the standard of power position money, and they really never make friends with people who are inferior to themselves! Sigh!
● "If you pass, don't be afraid to change", "Ji Xie": "Zheng Yue: 'Fear, difficulty also.'" ’”
For this sentence, the "Emperor Shu" has several interpretations, one of which says: "Friends and lords are in a good discussion, and if there is a mistake, when they are more slanderous, it is difficult to change it." It means that friends advise each other, and no mistake is difficult to change. One says, "If you make a mistake and you can't be a good person, you will change it easily, and it will not be difficult." "It means that friends who have staggered should be corrected, and don't be afraid of difficulties." Li Chong was also quoted as saying: "If a friend loses someone, change it to Guiye." "It means that if you have cross-eyed friends, it is a good thing to change them."
These are all understood in conjunction with the previous sentence, and "passing" is regarded as a mistake that friends can correct each other or a mistake that intersects friends.
The Commentary on the Collection is different: "Do not also prohibit words." Fearful, fearful also. If autonomy is not courageous, it will be evil day by day, so if it has been, it should be changed quickly, and it should not be afraid of difficulties and be safe. "Mistakes should be corrected immediately, and don't be afraid of difficulties. This is to put "over" for all errors. Later generations mostly followed this interpretation.
Mistakes are made by everyone, and sometimes it is not difficult to recognize their mistakes, but it is difficult to admit and correct them, or it is limited to face, or it is related to interests, and it will often go further and further down the wrong road.
Qian Daxin said in the "New Record of the Ten Driving Fasts": "Those who have passed, the sages cannot be without them. Thinking that there is no fault, but passing is a big deal. Think you've had it, but you're too much of it. ...... The study of the sages teaches people to change and change the good. The gentleman of the queen, the high-pitched nature, and the shame has changed. Having done it and not knowing it is far from the sage's self-denial. ”
In fact, many times, people do not "have not known it", but know and are not willing to change.
●Translation:
Confucius said, "Gentlemen, if you are not solemn, you will not be majestic, and your studies will not be strong." It is necessary to focus on loyalty and faithfulness. Don't make friends with people who are inferior to you. If you have a mistake, don't be afraid to correct it. ”