"Mencius" Detailed Explanation 136 Away from Lou Xia 30 Secular So-Called Filial Piety Five (Watermelon Video Synchronization Text)

8.30 The so-called filial piety of the world is five

8.30 [sic]

Gong Duzi (1) said: "Kuang Zhang Tongguo is called filial piety, and the master swims with him, and thus politely, dare to ask What is also (2)?" ”

Mencius said: "The world's so-called filial piety five (3): the four branches of inertia disregard the parents' support, one is not filial piety (4); the game is good to drink (5) regardless of the parents' support, the second is not filial piety; the good goods and private wives (6) disregard the parents' support, the three are not filial piety; from the desire of the eyes and ears to think that the parents kill (7), the four are not filial piety; good courage is very dangerous parents (8), the five are not filial piety, Zhang Zi has one (9)! The Father rebukes the good and does not meet (10). The way of the good friend is also the way of the father and the son who blames the good and the thief (11). Doesn't Husband Zhangzi want to have a husband and wife (12)! In order to offend the Father, he did not raise his wife for life (13), and he thought that if he was not, the great sin would be the one who had done so (14)! ”

8.30 [General Interpretation]

Gong Duzi said: "People in Kuangzhang's entire country have regarded him as an unfilial person, and you have always treated him very politely in your dealings with him, and have ventured to ask why?" ”

Mencius said: "The common cognition in the world believes that there are five kinds of filial piety: it is one who makes one's limbs lazy and does not care about supporting parents, it is two filial piety that likes to gamble and drink and ignore the support of parents, it is the three filial pieties that covet money and favor wives and children regardless of supporting parents, it is the four filial pieties that humiliate parents by indulging the desire for pleasure, and it is the five filial pieties that endanger parents that are fierce and aggressive. Is there a point in the chapter! That chapter is that father and son cannot treat each other harmoniously because they are not bound to each other by doing the right thing. Mutual restraint is the principle that friends can get along, and mutual restraint between father and son is the most taboo thing to hurt deep family affection. Doesn't Zhang Zi want to have a kind of family affection such as husband and wife! In order to offend the father and not be close, he divorced his wife and did not see his son for life and did not rely on them for support. He thought in his heart that if he didn't do this, it would be a greater sin, and this was just Zhangzi. ”

8.30 [Notes]

(1) Gong Duzi: See the commentary (1) of "Teng Wen GongXia 9 Yu Yu Hao Yi Ya 1".

(2) Kuang Zhang tongguo is called unfilial, and the master travels with him, and thus politely, dare to ask He Ye: Kuang Zhang's entire country people have said that he is not filial piety, and you have always treated him very politely in your dealings with him, and dare to ask why this is. Kuang Zhang, surnamed Tian of the State of Qi, also known as Tian Zhang, Zhangzi, was a famous general of the State of Qi. The whole country, the whole country, here refers to the people of the whole country. 焉, adjunct, hence, "put him" and "take him". Travel, socialize. Thus, and then there it was, it has been. Polite, verbish, treated with a gentle and respectful manner.

(3) The so-called filial piety of the world: The common understanding in the world believes that there are five kinds of unfilial situations. Secular, the common knowledge of the world. Fifth, the number of words with quantity, the fixed word after the position.

(4) Laziness of its four branches regardless of the support of parents, one is not filial piety: it is one that makes one's limbs lazy and does not care about supporting parents. This is a judgment sentence, the same below. Laziness, make use of the law, let ... lazy. Branches, with "limbs". Disregard, do not consider, do not care. Parental upbringing, the object of "adoptive parents" preposition. Raise, feed.

(5) Game good drinking: like to gamble and drink. Game, originally referred to playing Go, here refers to gambling, as a verb, like gambling.

(6) Good goods and private wives: Greed for money favors wives and children. Goods, money. Private, favored.

(7) From the desire of the eyes and ears to the parents to kill: the desire to indulge in pleasure brings humiliation to the parents. From, with "indulgence", indulgence. The desire for eyes and ears, the desire for pleasure in sound and color. Thought, give... bring forth. Kill, humiliate.

(8) Good fighting is very dangerous to parents: fierce and aggressive and endanger parents. Very, with "fierce", fierce, cruel.

(9) There is a point in the chapter: Is there a point in the chapter? So, in it, in this.

(10) The father of the chapter is responsible for the good and does not meet: That chapter is that the father and son cannot treat each other harmoniously by doing the right thing and not restraining each other. The son and father are responsible for goodness, and the son and the father restrain each other according to whether they are doing well or not. Blame the good, exhort the good, and constrain the right and wrong to do well. Responsibility, to... Phase constraints. Good, good and bad, right or wrong. Meet, stay.

(11) The way of being responsible for the good of friends is also the greater one of the fathers and sons who are responsible for the good and the thief: to do the right thing and not to restrain each other is the principle that friends can get along, and the father and son to do the right thing to restrain each other is the most taboo thing to hurt deep family affection. "The way of the good friend" and "the father and son blame the good and the thief for the great" are judgment sentences. The Word, the principles that can be used to get along. Thief grace, thief, mutilation, harm. Well, deep feelings. Large, the table degree is severe.

(12) Doesn't Husband Zhangzi want to have the genus of husband and wife: Doesn't Zhangzi want to have the kind of affection between husband and wife? Husband and wife, mother and son, mother and son husband and wife. genus, a class.

(13) In order to offend the father, the wife will not be raised for life: because the father has been offended, he cannot be close, and the wife who has been divorced does not see the son for life and does not rely on them for life. For, for, for, because. Yu, put, right. Divorce, divorce. Screen, no children. Screen, tone bǐng. Yan, and the word, hence, "depends on them."

(14) He thinks that if he is not the greatest sin, then the chapter is finished: he calculates in his heart that if he does not do this, it will be a greater sin, and this is just the chapter. Set your mind, use your heart, and calculate in your heart. No, if not. All three "yeses" are pronouns. Already done, the auxiliary words are used together to enhance the tone.

8.30[Interpretations & Reviews]

Kuang Zhang was originally a controversial figure, "the whole country is called filial piety", and Mencius "traveled with it and thus politely". Mencius believed that none of the "worldly so-called filial pieties five" could make Kuang Zhang's number on the top.

What does it mean and what is the reason for "father and son to be good"?

The term "blame" already appears in "Leaving Lou Shang 18". "The ancients taught it for the sake of the son, and there was no responsibility between father and son. Responsibility for good is separation, and separation is ominous. "Father and son blame for goodness is the responsibility between father and son for whether they are good or not, right or wrong. Mencius believed that doing the right thing to restrain each other is the principle that friends can get along with each other, and the mutual restraint between father and son is the most taboo thing to hurt deep family affection.

Through the "Warring States Policy And Qi Ce" and other materials, we have found the origin of Kuang Zhang's so-called filial piety. Kuang Zhang's father, Wěi, was a member of the Tian Qi clan, and Kuang Zhang's mother offended Kuang Zhang's father, who killed his mother and buried her under the horse stack. Judging from the "first concubine" in Kuang Zhang's reply to King Qi Wei's reply that "the subject must not bury the first concubine", Kuang Zhang's mother was not Kuang Zhang's father's "right wife", so Tian Tuna had the right to kill and seize him. This tuna is cruel enough, why do you have to kill concubines and bury them in the horse stack? The details of this are unknown. As for the "husband and son of the son and the father of the father and the son of the father and the son of the good and not to meet" should be caused by the inability of the father and son to form effective communication, the root of these problems lies in the matter of Tian Tuna killing Kuang Zhang's mother, so the situation of "not meeting" between father and son is formed. In fact, it should be Tian Tuna who refused to meet with his son Tian Zhang. The estrangement between Kuang Zhang and his father was naturally formed between his father killing his mother and Kuang Zhang, and this "responsibility" should be that his father thought that Kuang Zhang was rebuking him, and Kuang Zhang did not blame his father for any words or deeds. Kuang Zhang could not get close to his father because he had offended his father, and from the perspective of filial piety, he also divorced his wife and did not meet his son, although kuang zhang could not meet his father until his father's death, so Kuang Zhang did not get his father's explicit promise and did not dare to bury his mother. These should be the reasons for Kuang Zhang's so-called filial piety. In short, Kuang Zhang, as the Son of Man, is in a dilemma in this matter.

Mencius rejected the view that Kuang Zhang was not filial piety. Whether Mencius's understanding of Kuangzhang influenced the rulers of the State of Qi is unknown, but the appointment of Kuangzhang by the State of Qi did exist. King Wei of Qi believed that Kuang Zhang was "a husband who is a son of man and does not deceive his father, but a man who deceives his father", and has great trust in Kuang Zhang, and Kuang Zhang has also made many achievements for the State of Qi. Kuang Zhang's "Do not deceive the father" is in line with Zhou Li.

Two pieces of information provided to us in this chapter are valuable. First, the "secular so-called unfilial five" is still "secular", and it coexists with "no filial piety and three nothings are greater". Second, Kuang Zhang's father, Tian Tuna, was buried under the horse stack as a noble concubine without legal prosecution and moral condemnation, exposing the cruelty of that era.

This chapter produces idioms such as "the desire of the eyes and ears", "the courage to fight fiercely", "the son and the father to be good", "out of the wife's screen".