"I Show My Muscles in the Three Kingdoms" 125
Lao Tzu's ideal "sage" treats the world with an attitude of "non-action", that is, to follow the laws of nature to "do", so it is called "for non-action". To extend this enlightenment to the ordinary affairs of human society, it is necessary to do things with an attitude of "nothing". Therefore, the so-called "nothing" means that we hope that people will proceed from the objective reality, and once the conditions are ripe, the water will come to fruition, and the thing will be done. Here, Lao Tzu does not advocate that the ruler should let his subjective will dictate and enforce anything. "Tasteless" is a metaphor for the common feelings in life, this metaphor is extremely vivid, people want to know taste, must first start from tasting tasteless, and treat tastelessness as taste, which is "tasteless". From Chapter 63 of the Tao Te Ching ·[1]
Next, Lao Tzu said, "The picture is more difficult than the easy." It's a reminder that when dealing with tough things, you have to start with the easy things first. Faced with small things, but not to take them lightly. "Difficult" is a cautious attitude, careful thinking, careful care.
The motto of this chapter is an unswerving principle for people to act and learn. This is also a kind of naïve dialectical methodology, which implies the law of the unity of opposites, and implies the law of leaping from quantitative change to qualitative change. At the same time, we also see that the "non-action" in this chapter does not mean that people do nothing, but that they seek "non-action" by "doing nothing". This is precisely from the methodological point of view, which shows that Lao Tzu does advocate doing something by doing nothing.
Retribution is from Lao Tzu [1] Chapter 63, the original text is "How big and small, retribution is De [1]". This sentence is generally understood to mean that no matter how much resentment others have against themselves, they must respond with the morality of quiet inaction.
For nothing, nothing to do, tasteless. How much is the size, repay the grievances. The figure is more difficult than easy, and it is greater than its fineness; The difficult things in the world must be done in the easy, and the big things in the world must be done in the details. It is because the saint is not great in the end, so it can become great. The husband will not believe in the promise, and the easier it will be and how difficult it will be. It is difficult for a saint to do so, so there is no difficulty in the end. ----------------- chapter 63 of Lao Tzu
"For nothing, nothing to do, tasteless."
The so-called "doing nothing" is not doing, but "not fighting". It's not about doing it deliberately for the sake of achieving something, but just going with the flow.
If so, "nothing happens, tasteless" is easy to understand. Those who have nothing to do should be another way of saying not to disturb themselves by mediocrities (there is nothing in the world, and mediocre people disturb themselves). I agree with the interpretation of not causing trouble yourself. Those who have no taste should be understood as advice not to covet an arrogant and lascivious lifestyle.
"It is a rare commodity that is not expensive or not that the saint wants;"
The desire of a saint is to stay away from the pursuit of the vulgar ideas of the market, and not to be tempted by the luxury of the glamour. We will not tend to follow the values of "scarcity is precious" to pursue those "rare treasures" that are enough to play with things, and always maintain a non-confused attitude towards all things outside the body that are not brought by life and not taken away by death.
"If you don't learn, you will repeat what everyone has done. to supplement the nature of all things, and dare not do"
The highest level of learning is to be able to "learn" (taste) knowledge beyond books and the teachings of predecessors, to look at all people and things, and to be able to think about and restore their motives or reasons from the perspective and position of the people of the world (the person concerned). He also returned to the most natural primitive state, and did not dare to speculate on himself, and imposed subjective judgments mixed with personal likes and dislikes.
"How much is the size. Revenge. ”
The so-called "how much is the size" means not to look down on the "small" and "less", but to be able to look down on the small and the small as a lot. Alternatively, it is easier to understand by describing it as "big and small, more and less". Because there is not only a question of how to look at it, but also how to treat it. If we can be big and small, and more than small, we will have good deeds of helping the needy in the snow. It will not tend to be inflammatory, fall into the well, hate the poor and love the rich, and will not save them when they die. In another sense, "big is small, more is less" also includes suppressing the rich and helping the poor, eliminating polarization, resolving hostile feelings, and realizing the ideal of harmonious coexistence. With this kind of ideological realm, we can repay grievances with virtue. Its practical use is to eliminate grievances with virtue and make it easier to understand the original meaning.
"The figure is more difficult than easy, but larger than its fineness"
When faced with a difficult matter, we must learn to start with the easiest place, and don't give up because we are stumped all at once. To do big things, we also need to focus on the subtleties, "decision-making determines the outcome of the decision, and the details determine the effect".
"Difficult things in the world must be done easily; The big things in the world must be done in detail. ”
A lot of things in the world that seem difficult are just artificially made too hard. In essence, it is not that things are difficult, but that they are "difficult in their hearts". Or it is better to say that "the mentality is difficult" and "the psychological difficulty is increased". Those who are "big things" are similar to them. For example, a peasant woman cannot imagine the greatness of the feat of a "true son" to start a dynasty. In fact, in the end, those things are not far from his ability to herd 200 cattle and sheep. It's just that you tamed the flock, and he tamed the crowd.
As an aside, the essential difference between the king and the villager is that the villager is trying to get more windfall benefits from others (or the owner of the farm) every day, so he is used to create more wealth for others throughout his life; And the king often gave his subjects what was nominally his own, in exchange for their loyalty, and made his inheritance more and more secure.
"It is because the saint is not great in the end, so he can become great. The husband will not believe in the promise, and the easier it will be and how difficult it will be. It is difficult for a saint to do so, so there is no difficulty in the end. ”
A saint does not become a saint by being able to accomplish earth-shattering feats every day, nor by expressing grand ambitions all day long (one must not confuse a saint with a great man). He also does not tend to be a hero or a hero. It is very similar to the concept of "real people", on the contrary, it is by dealing with every little ordinary thing that makes the world awe-inspired, well-known and exemplary. If a person takes the fulfillment of promises very lightly, he will definitely not have a high reputation. Those who act rashly and rashly towards others will inevitably suffer many setbacks. It is precisely because there is nothing in the eyes of the saints that can be done without heart, so that they can not be hindered by setbacks.
From the "Analects of the Confucian Question": "Or say: 'How can you repay grievances with virtue?'" The son said, "How can you repay virtue?" Repay grievances with straightforwardness and repay virtue with virtue. "Repaying grievances with virtue" was first published in chapter 63 of "Lao Tzu": "Big starts from small, more comes from less, and repay grievances with virtue." See also, "Warning World Advice ▪ Su Zhi County Luo Shirt Recombination": "I also gave a hundred taels of platinum to the old nun in the nunnery, and another ten taels of silver, and paid the old nun to build a dojo, and surpass the souls of Su Erye Zhu Po and Su Sheng and his wife, which is called 'repaying grievances with straightforwardness and repaying virtue with virtue'." ”
Someone asked Confucius, "How about forgiving those who have hurt themselves?" Confucius replied, "How should we deal with those who have helped us?" Repay harm with integrity and repay favor with favor. ”
Straight: (zhí) <形>Be honest. More precisely, fairness.
德: (dé), the first virtue <动>gratitude; The second <名>Deend, Grace. [4]
Someone said, "How about repaying resentment with kindness?" Confucius said, "What can you repay kindness?" It should be to repay resentment with integrity, and repay kindness with gratitude and kindness. ”。 [5]
For resentment, we must use an upright heart, which is not affected by the outside world, and there is no greed and hatred in the heart, but a sincere heart. The driving force of integrity is sincerity. For the kindness and kindness of others, we need to be grateful, and use our own kindness to repay others.
Straight means that it has a lot to do with a generous mind, and at the same time to have enough wisdom to make them enlightened. Straight, whether from ancient Chinese or modern language, has no direct relationship with law and punishment. The punishment of the law is a means that needs to be used with enough sincerity, with enough heart and enough wisdom. That is, the straight is one meaning with the pure and pure goodness of the heart, and the way of acting that is revealed is varied, and the law is one of them. If the law is reduced to a tool for repaying grievances, justice will not exist, black and white will be reversed, and people's hearts will be lost. What is most needed for "repaying grievances directly" is to have sufficient moral cultivation as the foundation in order to truly implement it and produce a huge effect.
Another meaning of straight is fairness, reasonableness, impartiality, kindness should be reciprocated with kindness, and grievances should be fought back in a fair and reasonable way. We must not blindly tolerate and thus condone the spread of evil and the loss of goodness, nor should we take revenge for personal gain.
Confucius disagreed with the practice of "repaying grievances with virtue" and believed that it should be "repaying grievances with straightforwardness". This means that not changing one's fairness and integrity because of old evil and old grievances is to uphold integrity, and "repaying grievances with integrity" is extremely important for personal moral cultivation. [5]
Confucius did not approve of repaying grievances with grievances. It is not in favor of facing the immorality of others with a malice, a resentment, a revenge mentality, otherwise this society will be a vicious circle, endless, and then we will lose not only our own harmony, the harmony of today, but also the harmony of future generations.
The use of law and criminal law is advocated by Legalists, and in this form of external suppression, it is often ignored that everyone has a pure and pure nature, like a dark cloud covering the sun, and it is human nature that is hindered. Therefore, the three schools of Confucianism, Buddhism and Taoism all advocate the restoration of human nature, and both good and evil have causes, and then they are all fundamentally good. Therefore, "complaining with integrity" is to make those who are confused and make mistakes repent and wake up, and it also embodies the heart of great compassion. "Repaying virtue with virtue" requires a very grateful heart to be grateful to the people, things, and things that give us favors.
Or say: "How can you repay grievances with virtue?" Zi said: "How can you repay virtue? Repay grievances with straightforwardness and repay virtue with virtue. "The Analects of · Constitutional Questions"
Someone said, "How about repaying evil with good deeds?" Confucius said, "What do you use to repay good deeds?" Reward evil deeds with justice and selflessness, and repay good deeds with good deeds. ”
Straight, that is, impartial. Good and evil, virtue and resentment, are the concepts after human beings have value judgments. Good and evil, opposite in nature, one positive and one negative; When it comes to good and evil, the criteria for judging good and evil are clear, that is, they are general and ethical; Specifically, what is beneficial to human society is good, and what is harmful to human society is evil. [2]
"Proper" is not "equivalent, equivalent". The understanding of equivalence has also been seen in history, such as "a tooth for a tooth, an eye for an eye, and a murder for a life". However, the development process of human society is not a process of "zero sum" repeated between good and evil, but a process of "good and evil disappear". Therefore, "suppressing evil and promoting good" is the natural attitude of ethics. Reporting grievances directly is not a pure economic account, not a pure numerical equation; For example, in the Criminal Law, "taking the initiative to rob someone of 100 yuan" and "being forced to return 100 yuan" cannot offset each other, but must add punishment measures for "evil" in addition to the 100 yuan refund; For another example, in the civil law, "the breach of contract causes the non-breaching party to suffer an economic loss of 100 yuan", and the breaching party should also be subject to additional penalties to maintain the spirit of the contract: 100 yuan + bank overdue loan interest.
The state is a collective of people and belongs to society, and the rules of interpersonal relations should be applied by analogy: repay grievances with directness, and repay virtue with virtue. The Five Principles of Peaceful Coexistence, which China pursues, belong to the norms of social behavior and are conducive to the development of human society. The law of the jungle of social Darwinism pursued by some countries belongs to the barbaric rules of wrestling in the natural world, which is not conducive to the development of human society. It is recommended that China impose appropriate penalties on acts that deliberately harm China's legitimate interests.
Li Keqiang pointed out that "Chinese have always emphasized 'repaying virtue with virtue and repaying grievances with straightforwardness'[3]. ”
1. "Repaying grievances with virtue" or "repaying grievances with virtue": repay grievances with kindness.
- Chapter 63 of the Tao Te Ching: "How big or small, repay grievances with virtue." ”
Chapter 79 of "Lao Tzu": "It is the saint who holds the left deed, and does not blame others" is also the same truth. Some people have moved grievances into this chapter, which is not only out of context, but also suspected of tampering with ancient books. Judging from the general text, the silk book, and the context, there is no mistake in the sixty-three chapters.
2. Repay virtue with grievances: repay kindness with grudges.
——Chinese. Zhou Yuzhong": "Repay virtue with resentment, unkindness." ”
3. Repay virtue with virtue.
- Chapter 16 of "Red Sun": "He felt that in this difficult time, he should repay virtue with virtue." ”
4. Repay grievances directly.
- Hanshu. The Biography of Fu Jiezi": "The upper is the edict: '...... Pingle supervisor Fu Jiezi...... Repay grievances directly, and don't bother teachers. ”
Virtue to repay grievances
dé yǐ bao yuàn
Same as "repaying grievances with virtue", which means not remembering the grudges of others, but giving him benefits, from the Analects of · Xianwen.
De: End; Resentment: Resentment, resentment. Repay grievances with kindness.
"For nothing, nothing to do, tasteless. How much is the size, repay the grievances. The figure is more difficult than easy, and it is greater than its fineness; The difficult things in the world must be done in the easy, and the big things in the world must be done in the details. It is because the saint is not great in the end, so it can become great. The husband will not believe in the promise, and the easier it will be and how difficult it will be. It is difficult for a saint to do so, so there is no difficulty in the end. (Lao Tzu, Chapter 63)
Original sentence: "Or say: 'What is it like to repay grievances with virtue?'" The son said, "How can you repay virtue?" Repay grievances with straightforwardness and repay virtue with virtue. ’”
———— "The Analects of the Constitution"
There was a doctor named Song Zuo in the Liang State, who once served as the county commander of a border county, which was adjacent to the Chu State. The border barracks of the Liang State and the border barracks of the Chu State both grow melons, each with its own methods. The people on the border of Liang were industrious and often watered their melon fields, so the melons grew well; The soldiers of the Chu State rarely watered their melons because they were lazy, so the melons did not grow well. The county commander of Chu State was very angry that the melons of Liang State were growing well, and he was angry that the melons of Chu State were not growing well. The soldiers of Chu were jealous of the soldiers of Liang (who planted melons) better than themselves, so they secretly went to destroy their melons at night, so (Liang's) melons always withered. The soldiers of the Liang State found out about this, so they asked the county lieutenant to secretly go to retaliate for the destruction of the melon fields in the Chu camp. The county lieutenant asked Song for instructions on this matter, and Song said, "Alas! How does this work? Formed a grudge, it is the root and seedling of trouble. If others make it bad, you will also make it bad, why is it so narrow-minded! If you want me to teach you the way, you must send someone over every night to secretly water their melon garden for the Chu State Barracks at night, and don't let them know. So the soldiers of the Liang State secretly went to water the melon orchards of the Chu soldiers every night. The soldiers of Chu went to inspect the melon orchard in the morning and found that they had all been watered, and the melons were growing better and better day by day. The soldiers of the Chu State felt strange, so they looked carefully and realized that it was the soldiers of the Liang State who did it. The county magistrate of Chu was very happy to hear about this, so he reported the matter to the king of Chu in detail, and after the king of Chu heard it, he was sad and ashamed, and regarded this matter as his own heart disease. So he told the magistrate, "Investigate those who have gone into the fields of people to destroy the melons, do they have any other sins?" This is Liang Guoren secretly blaming us. So he took out a rich gift, apologized to Song, and asked to befriend the king of Liang. The king of Chu often praised the king of Liang, believing that he could keep his word. Therefore, the friendly relations between Liang and Chu began in the Song Dynasty. As the old saying goes, "Turn failure into success, and turn disaster into happiness." "Lao Tzu" says: "Use favor to repay the grudge of others." "That's what I'm talking about. Others have done something wrong, where is there to emulate!
Yide to repay grievances (pinyin: yǐ dé bào yuàn) is an idiom that was first coined in the Analects · Xianwen, a disciple of Confucius in the pre-Qin ·. [1]
"Repay grievances with virtue" (德: favor. Hatred: hatred) to repay hatred with favor, which means not remembering the hatred of others, but giving him benefits. Partial formal structure, with positive connotations; It is generally used as a predicate in a sentence.
The disciples of Confucius and the disciples of the second generation of the · of the pre-Qin Dynasty "Analects · Xianwen": "Or say: 'What is it like to repay grievances with virtue?'" The son said, "How can you repay virtue?" Repay grievances with straightforwardness and repay virtue with virtue. ’”[1]
Later generations derived the idiom "repay grievances with virtue" based on this allusion.
Confucius, known as Qiu, was an ancient Chinese thinker, politician, educator, and founder of Confucianism. [2]
Someone asked Confucius, "How about repaying resentment with kindness?" After hearing this, Confucius did not answer directly, but asked rhetorically: "If kindness is used to repay resentment, what should be used to repay kindness?" Therefore it should be to repay resentment with integrity, and repay kindness with kindness. Therefore, Confucius advocated "repaying grievances with straightforwardness", that is, treating grievances with a straightforward, fair, calm attitude and rational spirit, and was neither swayed by feelings, nor selfish and prejudiced.