Ten lectures in the Analects
Comment on each passage of the original book, and give each quotation cluster class;
The large categories were sorted according to certain rules, so there was a new Analects.
The fifth lecture is benevolence and wisdom
"Benevolent" and "wise" are two types of people, but Confucius liked to put these two types of people together.
The benevolent person is not necessarily wise, unless it is a true benevolent person;
A wise person does not necessarily have benevolence, unless he is a great wise man.
【Wisdom】【Ren】
6.22 Fan Chi asked. Zi Yue: "The righteousness of the people, the worship of ghosts and gods and the distance, can be described as knowledge." "Ask Ren. "The benevolent one is difficult first and then obtained, which can be described as benevolent." ”
Business, engaged, committed. The righteousness of serving the people is to do our best to do what is in the interest of the people, in other words, to serve the people.
Confucius's attitude toward the "ghosts and gods" was "respect and stay away", I don't know you, I can't provoke you, and I have no interest in opposing you and destroying you, so I will stay away from you. Trustworthy or unbeliefed, but never superstitious. For those who are cattle, horses, snakes, and ghosts, they can also adopt this attitude, they can't afford to provoke you, they can't hide from you, they can't see you in general, they risk their lives, and they exchange their lives for their lives.
What you want to do is to serve the people, it is wisdom; what you don't do, worship ghosts and gods and stay away, is also wisdom.
To be difficult first and then to be gained is to go first in difficulty and to be a soldier first; when there is a harvest, it is obtained later, and the other is the first to be the first.
6.23 Zi Yue: "The knower enjoys the water, the benevolent leshan; the knower moves, the benevolent is quiet; the knower is happy, and the benevolent lives." ”
The wise are also the wise. Smart people are well-informed, quick to react and active in thought, and their temperament is like water that keeps flowing, so they use water for comparison.
A benevolent person is also a benevolent person. Benevolent people are content with righteousness, benevolent but not impulsive, and have a calm temperament like a mountain, so they use mountains to compare.
The saints are both wise and benevolent. Wisdom speaks of one aspect of talent. Talent is like water, water is flowing, symbolizing the growth of talent and wealth, and these are all joyful (happy). Rende, speaking of one aspect of character. Rende is like a mountain, the mountain is quiet, symbolizing stability and thickness, and these can make people long (shou).
【Ren】【Saint】
6.30 Zi Gong Yue: "If there is a bosom to the people and can help the people, how can it be?" Can it be described as benevolent? The Son said, "Whatever is benevolent, it will be holy!" Yao, Shunqi is sick! He who is benevolent, he who wants to stand up for himself, and who wants to reach and reach people. To be able to get close to the example, it can be said that the party of benevolence has also been. ”
"People" and "people" are two meanings, people refer to the upper class, and people refer to the lower classes.
This chapter can tell us Confucius's criterion for the distinction between "sacred" and "benevolent": being able to exert one's own positive influence on the level of "man" is "benevolence"; being able to exert one's own positive influence on the level of "people" is "sacred". "Benevolence" can rely purely on its own charm, and "saint" must have a certain status and platform to do some practical things for the "people".
Zigong asked, "If someone can give favors to the people extensively and help them in their difficulties, how can this person do?" Can you call him a virtuous man? ”
"Thing" has the meaning of "positioning". Therefore, "what is in benevolence" can be understood as "what is more than benevolence".
Sickness: Worried. "Yao, Shun, and Shun" means that it takes a lot of brains for a saint like Yao and Shun to do something that "gives generously to the people and can help the people."
Can be approached: push yourself and others, think in a different position, do not do to others what you do not want, and do not force others to be difficult.
Confucius went on to say: "As a person with benevolence, we must achieve the goals we want to achieve and help others to complete, and if we want to fly, we must also create conditions for others to soar." Being able to put yourself in the shoes of others, think in a different position, compare hearts to hearts, push yourself and others, do not do to others what you do not want, and apply to others first what you want, can be said to be the method of practicing benevolence. ”
"Standing" is the "standing" of "thirty and standing".
"Da" is the "Da" of "Da ze and the world".
【Ren】
7.30 Zi Yue: "Ren is far away? I want to be kind, and I want to be kind. ”
4.4 Zi Yue: "Gou Zhi is benevolent, and there is no evil." ”〗
Confucius's standard of "benevolence" is very high, which makes people feel unattainable. This chapter is an argument of encouragement, Confucius is encouraging disciples and self-encouragement. Thinking of Ren in my heart, Ren also came. Ask for benevolence and get benevolence, benevolence is on the road, benevolence is ahead, I am going to meet ren!
Zeng Guofan: If I want to be Confucius and Meng, then I will work diligently day and night, but the study of Confucius and Mengmeng, who will have to control me?
【Wisdom】【Ren】【Yong】
9.29 Zi Yue: "Those who know are not confused, those who are benevolent are not worried, and those who are brave are not afraid." ”
This is Confucius's simple definition of the three kinds of people who are "wise", "benevolent" and "brave".
Wise people are not confused, and confused people are not called wise. Teacher, so preaching and teaching karma to solve puzzles also. Teachers are people who specialize in solving puzzles for others, so teachers in ancient and modern China and abroad are the embodiment of wisdom.
The benevolent man is not sorrowful, and the sorrowful man is not called benevolent. It is not easy for people to live a lifetime, and there are endless troubles. But can being stuck in trouble solve the problem? It is better to jump out of the trouble and look at the problem with a normal mind.
The brave are not afraid, and the fearful are not called brave. "Courage" and "conspiracy" are not contradictory, and courage can also be strategic. We do not advocate "courage and strategy", but we cannot deny "courage" with "no strategy".
Everyone will say that everyone has their own reason, and sometimes fighting for reasoning does not solve the problem. It is better to put aside the senseless arguments and find a way to solve the problem. How about taking a step back? How about letting three points go? Generally speaking, the elderly are more benevolent, that is, they have experienced more things, and they have seen it.
12.1 Yan Yuan asked Ren. Zi Yue: "Self-denial is benevolence." One day of self-denial, the world returns to benevolence. For the sake of benevolence, but by others? Yan Yuanyue: "May I ask its purpose?" Zi Yue: "Don't look at incivility, don't listen to incivility, don't talk about incivility, don't move if you are incivility." Yan Yuanyue: "Although hui is not sensitive, please do something." ”
Lao Tzu talked about "Tao", Confucius talked about "benevolence", Mencius talked about "righteousness", Zhu Xi talked about "reason", and Wang Shouren talked about "heart", these are the most fundamental and highest-level concepts of their teachings.
Yan Yuan asked the teacher, "You talk about benevolence, benevolence, and benevolence all day long, what exactly is 'benevolence'?" ”
The teacher replied, "Self-denial is benevolence." If one day everyone can achieve self-denial, then the world will realize benevolence. "Self-denial is self-restraint and self-discipline; retribution is to make one's words and deeds conform to the requirements of etiquette." Quy Nhon's "return" is the return of submission, which is similar to the meaning of "fu".
"By oneself" emphasizes "self-denial." Practicing benevolence depends on self-discipline, not on others.
"Purpose" is the purpose of the program. Outline, Outline General Provisions; Yan Yuan didn't understand it very clearly, so he asked the teacher to talk about it in detail.
Confucius gave four examples: don't look at things that don't conform to etiquette, don't listen, don't talk about them, and don't move. Don't do anything that doesn't conform to the etiquette system, and if you want to do it, you have to restrain yourself and do things within the framework of the etiquette system, which is the practice of benevolence.
Self-denial is benevolence, but benevolence does not refer only to self-denial.
Yan Yuan still didn't quite understand. He said that although I was not smart and had not fully grasped it, I was willing to do as you said. "Thing" means to engage.
Confucius said that the restoration of the rites is to return to the set of Zhou Li, with the Zhou Li as the frame, and all human behaviors must be in that frame.
With the change of the times, the specific content of the ceremony has changed greatly, but the general principle is still the same. Everyone can do things, can not do what they want, can not be arbitrary, can not think that you do, to learn restraint, to learn self-discipline, to learn to stand on the other side and perspective to consider, to have a bottom line, can not be out of line.
12.2 Zhonggong Ask Ren. Zi Yue: "When you go out, you will see the guests, and the people will be like a great sacrifice." Do not do to others what you do not want. No complaints in the state, no complaints at home. Zhonggong said, "Although Yong is not sensitive, please do something." ”
Zhonggong also asked the teacher what exactly is "Ren"?
Confucius gave another answer: "When you are at home, you can dress and behave slightly casually, and if you want to go out, you need to make a serious meal, like going to meet the most honorable guests; arranging work, no matter the size of the task, must be taken seriously, carefully planned, and treated seriously." Don't push yourself into something you don't want to do. Regardless of the level of the official position, the size of the platform, whether it is accessible, it must be positive, optimistic and enterprising, and full of positive energy. The Grand Duke is selfless and does not seek his own gains and losses. ”
If you go out to a banquet, dirty, beard is not shaved, face is not washed, and clothing is not exquisite, how can this not be regarded as respect for the other party.
If you inherit the great sacrifice, if you take it lightly, in the final analysis, it is to pay attention, but in fact, there is respect behind it.
Zhonggong didn't understand it too much, and out of respect for the teacher, he also said, "Although I am not smart and cannot fully understand what you mean, I am willing to do as you say." ”
The states are kingdoms, smaller princely states. Home does not refer to one's own home, but to dr. Qing's home. "In the state" means to do things for the princes, and "at home" means to do things for the doctors. The platform is different, the status is different, and the income is of course different.
"No complaints in the state, no complaints at home" should not mean "no complaints outside, no complaints back home". Confucius talked about benevolence and love in public, and in private he talked about filial piety and compassion.
【Forgiveness】
15.24 Zigong asked, "Whoever has a word that can be practiced for life?" Zi Yue: "Forgiveness! Do not do to others what you do not want. ”
Confucius gave him the Tao of "forgiveness" and specifically explained it as "what he does not want to do, what he does not want to suffer, think in a different position, and others will not be willing to do it and accept it." It is difficult not to strengthen oneself, and it is difficult to not strengthen others. ”。
"Do not do to others what you do not want" can explain "forgiveness" and "benevolence", which shows that "benevolence" and "forgiveness" are the same, and "forgiveness" is a side of "benevolence".
Forgiveness is not forgiveness, but "as the heart", pushing oneself and others, and having others in the heart.
The benevolent person loves others, and the benevolent person cultivates himself to reassure others, the key is to push himself and others, to treat others as people, as people like themselves. He who desires to stand up for himself, and he who wants to reach and attain.
12.3 Sima Niu asked Ren. Zi Yue: "The benevolent one, his words are also praised." "His words are also true, si said to be benevolent?" Zi Yue: "It is difficult for it, and it is not surprising to say it?" ”
Sima Niu, name plough, one plough, word cow. He was born in the third period of Confucius Gate and was a great nobleman of the Song Dynasty.
In 492 BC, Confucius passed through the Song Dynasty and was nearly killed by Sima Huanlu. That Sima Huan [huan, 2 sounds] 魋 [tui, 2 sounds] was Sima Niu's brother.
These two brothers are not at all the same person. In 481 BC, Sima Huan rebelled, Sima Niu ran away, Shi Qi, Shi Wu, and returned to Song, and finally died in Lu, dying at the side of Confucius.
Sima Niu's personality is characterized by "talking too much and being impatient", so when he asked Confucius for advice on "benevolence", Confucius taught him according to his aptitude, and said to him, "The benevolent one, his words are also cursed", that is, to control your mouth is "benevolence".
Curse, ren, 4 sounds, speak cautiously, try to hold back, do not easily exit the look.
Talking more is useless, and more words will be lost, so if you can talk, don't talk, don't talk nonsense, don't talk nonsense.
Sima Niu was different from Yan Yuan and Zhonggong, and the two did not understand it, and both said that they would do as the teacher said. Sima Niu was not, he chased after it, "Can you call Ren without casually speaking?" ”
Confucius ignored him and said to himself: "It is easier said than done, and it may not be possible to do it when it is said, so isn't it necessary to speak cautiously and cautiously?" ”
"Ren" is a big concept that can be said to be all-encompassing. Some students asked what is "Ren"? How to say? Tell them at length, in detail and specifically? No, the teacher gives different answers from person to person at the time, place, and place, and this is not a response, or a preface that does not match the afterword.
The three students all asked Ren, and although the teacher gave different answers, the connotations of the answers were actually the same. For example, when talking about caution, isn't it also a requirement to restrain oneself? Isn't it also what you don't want to do to others? Does a man who talks a lot like others more than he talks? Since you don't like other people doing that, think differently, shouldn't you do that yourself?
All three answers are one aspect of ren, they are all ren, but ren is not equal to any of them, nor is it equal to their simple addition.
【Wisdom】【Ming】
12.6 Zi Zhang Qingming. Zi Yue: "The saying of infiltration, the sorrow of the skin, and the inability to do it, can be said to be clear." The saying of infiltration, the sorrow of the skin, and the inability to do so, can be said to be far away. ”
Zi Zhang asked how to count as Ming (Zhi).
Proverbs, zen, 4 voices, rumors. Rumors that slowly penetrate like water.
愬,su,4 voices,Slander. Slander like the pain felt in the skin.
Confucius said to him, "If you do not listen to rumors and do not believe in slander, you can be called wise." If you do not listen to rumors and do not believe in slander, you can be called far-sighted, stand high and see far, and see far to know where to go at the moment. ”
Anyone who makes rumors and falsely bids farewell to others behind their backs is not a righteous gentleman, and it is the right choice to stay away from such people.
The Book says: "See far away but clearly." Far away is clear to the end.
"Ming" is to be able to make correct analysis and judgment of foreign information.
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