"Lü's Spring and Autumn Period", also known as "Lü Lan", was written by Prime Minister Lü Buwei when King Xiang and Qin Shi Huang of Qin State were in the late Warring States period, and was written in the eighth year of Qin Shi Huang (239 BC).
During the reign of King Zhuangxiang and Qin Shi Huang, they were facing a period of contention with many talents and debaters, and people of insight were all over the world. For example, Xinling Jun of Wei State, Chun Shenjun of Chu State, Pingyuan Jun of Zhao State, Meng Weijun of Qi State, etc., they are all corporal Lixian and famous all over the world. In terms of national strength, these countries were far less powerful than the Qin State, and Prime Minister Lü Buwei was not convinced, so he recruited 3,000 scholars from various schools in the Warring States Period to eat and drink, let them spread their horizons, learn from a wide range of people, express their opinions, and write "Lü's Spring and Autumn Period" for him.
The whole book of "Lü's Spring and Autumn" contains eight readings, six treatises, and twelve periods, with more than 200,000 words. The academic ideology is mainly based on Confucianism and Taoism, and it also includes ink, law, name, agriculture, yin and yang, and military speeches, which can be called the essence and source of Chinese culture. His foresight and wisdom still have its unique scholarly value when read today.
——Advocating life and paying attention to health preservation.
The chapter "Gui Sheng" says, "The saint thinks deeply about the world, and nothing is more precious than life." "The ancients believed that there is nothing more precious than life in all things under heaven. A person who does not even cherish his own life is undoubtedly not perfect. As Lao Tzu said: "Therefore, if you think you are the world, you can send it to the world." In Lao Tzu's view, only those who regard their lives as more important than the world can hand over the world to him. It can be seen how far-reaching the significance of precious life and advocating life is!
Therefore, the ancients believed that self-cultivation is the origin of human life. Since life is important, all kinds of desires will arise, so there must be a corresponding function of self-control, which is self-cultivation. He said, "People are born with greed and lust. Desire is affectionate, affection is modest. The saint cultivates festivals to stop desires, so he doesn't do what he wants. It means that heaven gave birth to human beings and gave them covetousness. If there is desire, there is emotional excitement, and if there is emotion, there is the function of moderation. The saint abstains from greed through self-cultivation, so he does not indulge his greed.
The ancients believed that the "four senses" of the human body's "ears, eyes, nose, mouth" were undoubtedly the key to managing people's greed well. He said, "The husband's ears, eyes, nose and mouth, and the battle of life." Although the ears want to be sound, although the eyes want to be lustful, although the nose wants to be fragrant, and although the mouth wants to taste, it will stop if it is harmful...... The ears, eyes, nose, and mouth shall not be allowed to act without permission, but must be controlled. For example, if you hold an official position, you must not act without permission, and you must have a system. This noble art is also. The ancients suggested that although people's "ears, eyes, nose and mouth" have their own advantages, they should not be allowed to indulge, but should be regarded as officials performing their own duties, and should take care of their own passes, so that crooked and evil ways should not enter them. In fact, it is to control people's subjective behavior. It can be seen that the ancients had such a profound study of the value of life.
In the chapter "Exhaustion", the view that life is in man and not in heaven is expounded. The ancients believed that "those who are long are not short but continuous, and they are all over the number (to the best of their days)." The task of finishing the number is to do harm. This means that a person's longevity is not an extension of a short life, but a long life. The so-called best in life, its priority is to cultivate one's self and pay attention to maintenance, otherwise, it will lead to early death. The so-called early death is the opposite of the "complete number" mentioned above - the unfinished life. For example, we often hear that some people die of incurable diseases, some people die suddenly from drinking too much, and some people die from water, fire, knives, ropes, and poison...... In short, all those who die unnaturally are considered to be unfinished. So the ancients told us that the most important thing to live in life is to get rid of harmful things. For example, diet, mood and climate are all closely related to life, such as: "great sweetness, great acidity, great bitterness, great bitterness, great saltiness, and the five kinds of filling are harmful." Great joy, great anger, great sorrow, great fear, great sorrow, and the five kinds of receiving God are harmful. Cold, heat, dryness, humidity, wind, rain, fog, the seven are harmful. (Same as above)
-- Wealth does not necessarily mean longevity, and poverty does not necessarily have a short life.
The book "Bunsen" points out that some rich and noble people tend to bring three kinds of calamities to their lives.
One of them: "If you go out, you will take the car, and if you enter, you must be self-defeating, and the life is said: 'the opportunity to stumble'." ”
(Meaning: long-term car transportation, not enjoyment, is actually a foot disease equipment.) ）
Second: "Fat meat and thick wine, be self-reliant, and the life is said: 'food of rotten intestines'." (Meaning: fat wine and meat, don't think it's delicious, it's actually food for rotting intestines)
The third: "The sound of Zheng Wei, the voice of Zheng Wei, is the sound of obscenity, so as to enjoy yourself, and the life says: 'The axe of cutting sex'." ”
(Meaning: lewd pleasure, don't enjoy it, it is the sound of troubled times, the axe of cutting sex.) ）
Therefore, the ancients believed that such people, because of their illness, "are rich and do not know, and they are suitable enough to suffer, rather than poor." It is also difficult to cause things to be poor, although you want to get by, Xi You?" It can be seen from this that being rich and not knowing how to maintain health is enough to become a disaster, and it is better to be poor than this. Even if the poor want to enjoy excessively, where does the money come from? Therefore, "some of the ancients did not want to be rich and noble, and they were born again; The above is that in ancient times, some people did not want to be rich, but in order to preserve their lives, they did not dare to pursue excessive pleasures. Therefore, the ancients warned us that it is not necessarily good for the rich to spend their time drinking, eating, drinking, and having fun, and it is not necessarily bad for the poor to be overstretched and destitute. In the end, the rich may not live long, and the poor do not necessarily live short. (In this way, poverty is not a disadvantage, and the poor should not be overly short of breath.) ）
From this, it can be seen that people can live a long life, but it is a pity that excessive external objects are destroyed. "The temperament of the husband is rejected by the soil, so it cannot be cleared. The longevity of human nature is the life of things, so it is not long-lived. Things, so nourishment, not sex. "In the vernacular: the water is clear, but the earth makes it muddy, so that the water cannot remain clear, and man can live a long life, but he cannot live a long life because it is confused by external objects. External objects are supposed to be life-sustenance, and life should not be wasted in pursuit of it.
- Everything is different, and things are man-made.
In the chapter "Different Uses", he gives an example to illustrate the view that "all things are different, and they are different from others", which embodies the dialectical thinking that things are man-made. Two stories are recounted:
One said: "All things are different, and they are different from people, and this is the origin of life and death." Therefore, the country is vast and huge, and the soldiers are strong and rich, but they may not be safe; noble and tall may not be obvious; it is necessary to use them. Jie and Xuan use their materials to become their deaths, and soup and martial arts use their materials to become their kings. That is to say, for a country, no matter how vast its territory is and how strong its military strength is, it may not necessarily be stable; as far as people are concerned, their status and high positions are not necessarily prominent. - People are doing it, and the sky is watching. Look at what you have done! You have perished by using your talents, and Tang and Wu have used your talents to achieve their own careers.
Confucius leaned on the cane and asked him, "Is your grandfather okay?" and then he arched his cane and asked, "Are your parents okay?" Put down the cane and ask, "Are your brother okay?"
Reading this story, a bad old man who bent over his back seemed to be right in front of him: "leaning on crutches" for a while, "leaning on crutches" for a while, "putting down his crutches" for a while, and "moving his feet and turning his back" for a while, bowing and laughing one after another. Such esoteric etiquette, such as in today's society, people must think that he is an out-and-out madman .......
-- Advocating the practice of studying hard and respecting teachers and valuing education.
In the chapters of "Persuasion to Learn" and "Respect for Teachers", he strives to advocate the trend of studying hard and respecting teachers and valuing education, which is worth learning from.
"The saint was born out of illness. Those who can become a celebrity without learning are not well known. Disease learning lies in respecting the teacher, and the teacher is trustworthy and Taoist. It is suggested here that it is important to respect the teacher, and if the teacher is respected, then his words will be believed, and the teachings he will be clarified. In the chapter "Respecting the Teacher", there is also a story of Confucius who is humble - Zigong asked Confucius: "How will the future generations be called Master?" Confucius said: "How can I be called a master? "Confucius's erudite and modest attitude has to be admired to this day!
——It reflects the simple dialectical thinking of ancient times.
Some of the texts reflect many of the naïve dialectical ideas of antiquity. As mentioned in the chapter "Making Music", "Misfortune and blessing rely on, and blessing and misfortune lurk." It reflects the idea that good and bad are mutually transformed. In the chapter "Quyou", the story of a man who suspects his neighbor's son of stealing his axe profoundly illustrates that you should not be biased or idealistic when looking at things. "Those who look to the east do not see the western wall, and those who look to the south do not see the north. This is a famous saying. In the chapter of "Cha Jin", he pointed out the truth that things are constantly changing, and the view that "the world changes with time, and it is appropriate to change the law", that is: "The law of all the previous kings must be in the time, and the time is not in line with the law." Although the law has come now, it is still as if it is not lawful. It admonishes rulers that the strategy of governing the country should change with the times. This article also proposes to people how to observe the present and know the past - "Therefore, if you look at yourself, you can know others, and if you look at the present, you can know the past, and the past and the present are the same, and people are the same as me." A person of the Tao (a person who has mastered things) is valuable to know the near and far, to know the past with the present, to benefit from what he sees, and to know what he does not see. Therefore, the yin under the trial hall knows the journey of the sun and the moon, the changes of yin and yang, the ice of the bottle of water, and the cold of the world, the hiding of fish and turtles, and the taste of a meat, and the taste of a wok, and the tone of a tripod. ”...... The last sentence of the sentence, "Taste a piece of meat, and know the taste of a wok, the tone of a tripod." Meaning: Taste a piece of meat, you can know how good the whole pot of meat tastes and how well the meat flavor is harmonized. ——It shows that our ancients not only faced the wall with green lanterns and held yellow rolls, but also cooked well. How knowledgeable!
- It records the agricultural ideas of ancient society.
In accordance with Houji's teaching, "Therefore, those who work in cultivation and weaving think that this religion is also", the male cultivator and the female weaver are regarded as the foundation of education. -- In the case of women, it is required that there be such things as the production of hemp silk in order to devote themselves to the education of women in order to educate them, and in the case of the peasants, they are required not to go to the cities when they are busy with farming, so as to educate the peasants to attach importance to agricultural production. This is the testimonies of the saints. Farmers should abide by the agricultural time, cherish time, and live their lives to "never stop being sick and not dying." ("Shang Nong") means that in addition to being sick and being able to rest for a few days, even if they are old, they have to go to the field, unless they die. -- On the surface, these teachings are to let the peasants have something to do, clothes to wear, and food to eat, but in essence, they are forever bound to the land in the countryside for the rest of their lives, and they are cattle and horses for life. In the chapter of "Ren Di", in order to allow farmers to plant good land, how to rationally use the land for farmers, and how to plant scientifically without violating the agricultural time...... He talked about many farming methods and many farming experiences, and it is also meaningful to use them for reference now. For example: "The upper field abandons the acre, and the lower field abandons the farm." Five ploughing and five ploughing must be exhausted. The shade of the earth shall be gained, and the grass shall not grow, and there shall be no moths. "Wait. In the chapter "Judging Time", it is also said: "The husband is also the man, the one who gives birth is also the earth, and the one who raises it is the heavens." This statement shows that it is the responsibility of the farmer to grow crops, but the result is that the seeds are planted in the land and the harvest is in the heavens. It reflects the backward situation of agriculture in ancient times, which depended on the sky for food. This situation still exists in many impoverished mountainous areas.
