Under 10,000 chapters
[Introduction]
"Ten Thousand Chapters" consists of nine chapters, three chapters of quotations, and six chapters of dialogue. The dialogue is mainly between Mencius and Wanzhang, and the topics mainly involve the way of the sages in the world, the principle of entering the world, the principle of making friends, the way of being an official, the relationship between kings and subjects, and so on.
Learning and excellence is the most orthodox path of life in the hearts of generations of scholars. True Confucians seek from official positions but not for the sake of promotion, but for the sake of the country and the people. They have high ambitions, and officials who violate benevolence and righteousness and lose their dignity will not resign. Do not serve as an official at the expense of personality, do not seek officials through improper channels, and do not go beyond the etiquette law to seek officials.
10.1 Bo Yi does not see evil in his eyes
10.1 [sic]
Mencius said: "Bo Yi does not see evil in his eyes and does not hear evil voices in his ears; neither his king nor his people do anything (1)." To govern is to advance, and to retreat if there is chaos; where the government is out, where the people are not tolerated; and the people who think and the townspeople are like sitting on the charcoal with the crown of the court (2). When he lived on the shore of the North Sea, he waited for the Qingya of the world (3). Therefore, those who hear the wind of Boyi, the stubborn and honest, the cowards have the will (4).
"Yi Yin said, 'What is not a king, what is not a people, the rule is also advanced, and the chaos is also advanced (5)'. It is said that 'the people of heaven are born, so that the prophets are aware of the future, and the first is aware of the latter. To the enlightened ones of the heavenly people, to the enlightened ones of this people (6)'. The people of the world, the people of the world, have not been with those who are shunned, and if they are pushed into the ditch of the inner - they are the weight of the world (7).
"Yanagishita Hui is not ashamed of the king, nor does he resign from a minor official; if he does not hide his wisdom, he will not complain, and he will not be poor but not merciful(8)." With the townspeople, I can't bear to go to 'Erweier, I am for me, although the naked clothes are on my side, Eryan can wash me (9)'. Therefore, those who smell the wind of Yanagishita Hui, Shufu Kuan, Bo Fu Dun (10).
"Confucius went to Qi and then to Lu Yue, to Lu Yue and to Lu Yue, to the way of the parent kingdom (11). It can be fast and fast, it can be long and long, it can be everywhere, it can be shi shi shi ”
Mencius said: "The Qing of Boyi Sheng, the Ren of Yi Yin Sheng, the Sum of YanagiShita Huisheng, and the Time of Confucius (13). Confucius's saying is a collection of great achievements. The set of Dacheng is also the golden voice and the jade zhenzhi also (14). The golden voice is also the beginning of the organization, and the jade zhen is also the final rule (15). The things of wisdom of the first and the most orderly (16) are also the things of the holy ones of the final ones (16). Wisdom is qiao also, and sage is also force (17). By shooting a hundred steps away also, it to Erli also, which is non-Erli also (18). ”
10.1 [General Interpretation]
Mencius said, "Bo Yi's eyes cannot see ugly phenomena, and his ears cannot hear ugly words; it is not his ideal monarch who does not serve, nor does he want the people who do not serve." When the world runs on the right path, it is active and enterprising, and if the world does not run according to the right path, it retreats and retreats; it cannot bear to live in the place where violent rule has emerged, it cannot bear to live in a place where there are strong and barbaric people; and it is as if thinking of getting along with the countrymen is like sitting on the sludge ash wearing the costume of the upper court and wearing the official hat. During the reign of King Shang, Bo Yi lived in seclusion on the north coast of the sea to wait for the world to return to Qingming. Therefore, the people infected by Boyi's demeanor greedily went to incorruptibility, and the cowardly had ambitions.
"Yi Yin said, 'Whoever serves is not serving the monarch, and whoever serves is not serving the people', the world runs out on the right path to be an official, and the world does not run on the right path and comes out to be an official. It is said, 'The Divine is born to nurture these people, to let those who are wise before awaken those who are rational after reason, and to let those who are first enlightened awaken those who are enlightened later.' I am the first enlightened of the people raised by Heaven, and I will use this way of Yao Shun to awaken the people nurtured by Heaven'. Thinking about whether the men and women of the world have accepted the grace of Yao Shun's way, it is like pushing them into the gully - Yi Yin carries the burden of the world on his shoulders.
"Yanagishita does not regard serving unclean monarchs as a matter of shame, does not reject low-ranking official positions; in official positions, he must act according to established principles and do not bury talentless people, and he does not complain about being a hermit, and he is not pessimistic about his difficult situation. Casually getting along with the people in the countryside can't bear to leave 'you are you, I am me, even if you are naked next to me, how can you defile me', so people infected by Yanagishita's demeanor, contemptuous and narrow-minded to tolerant, mean to the thick approach.
Confucius left the country of Qi with the rice to be picked up, and when he left the country of Lu, he said to go slowly--the attitude that should be taken away from the country of his parents. If you should be quick, you should be fast, if you should persist, you should stay, and if you should come out to be an official, you should come out to be an official -- that is, Confucius. ”
Mencius said: "Boyi is a self-proclaimed person among the saints, Yi Yin is the brave person among the saints, Liu Xia Hui is an inclusive and social person among the saints, and Confucius is the one among the saints who changes with the times." Confucius called it the collection of the important qualities of the saints, and the collection of the important qualities of the saints is like playing music The golden bell emits the sound of the jade rock vibrating harmoniously with it. The sound of the golden bell is the melodic rhythm of the music that begins to appear, and the vibration of the jade pan with it is that the whole process of the music always follows this melodic rhythm. It is a matter of wisdom for music to begin to appear with a definite melodic rhythm, and it is a matter of divine light that the musical process always follows this melodic rhythm. Just like shooting an arrow a hundred steps away, the arrow reaches the target range because of your strength, and the arrow hits the target is not your strength. ”
10.1 [Notes]
(1) Bo Yi does not see evil in his eyes and does not hear evil voices in his ears; neither his king nor his people do anything: Bo Yi's eyes cannot see ugly phenomena, and his ears cannot hear ugly words; he does not serve his ideal monarch, nor does he serve the people he wants. Don't see, don't see. Evil colors, bad colors, metaphors for ugly phenomena. Don't listen, don't hear. Evil voices, ugly sounds, metaphorical ugly words. Not his own ideal monarch, not his ideal monarch.
(2) To govern is to advance, and to retreat if there is chaos; where the government is out of the government and where the people are not allowed to live; to think of the townspeople as if they were sitting on the charcoal with the crown of the court: the world is actively enterprising when it runs on the right path, and the world retreats and retreats to live in seclusion if it does not run according to the right path; it cannot bear to live in the place where the violent rule appears, where the strong and barbaric people live; thinking of getting along with the countrymen is like wearing the clothes of the upper dynasty and wearing the official hat and sitting on the sludge ash. Govern, the world is stable, and it runs on the right path. Chaos, the world is not running on the right path, people act contrary to normalcy. Tyranny, ferocious rule. Horizontal, pronounced hèng. Respectively, the independence of the respective phrases is abolished between the two subject-verb phrases of "transverse government" and "out", "yokozuna" and "stopped". Out, out of the place. The people are strong and barbaric. The place of existence, the place of residence. Can't bear it, can't stand it. Dwelling, locating (chǔ), dwelling, existing in. Think, think. Such as, like... Like. To, verb, to wear. Dynasty clothing, the garment worn when facing upwards. The imperial crown, the official hat worn during the upper dynasty. Yu, in. Charcoal, mud and charcoal ash, metaphorically filthy land.
(3) When the Emperor lived on the shore of the North Sea to wait for the Qing Dynasty of the world: During the time of the King of Shang, Boyi lived in seclusion on the north sea to wait for the world to return to Qingming. Come on, come on. The second "of", placed between the subject-called phrase "tianxia" and "qing", cancels the independence of the phrase. Qing, Qingming, as a verb, become clear, return to Qingming. The "of" in "Wait for the Qingye of the World" can also be processed into the verb "towards", when "Qing" is an adjective.
(4) Therefore, those who hear the wind of Boyi, the stubborn and honest, and the cowards have aspirations: So those who are infected by boyi's style are greedy and incorruptible, and the cowardly have ambitions. Smell, get infected. A mischievous man, a man of greed by nature. Honest, clean and angular. Cowards, weak and cowardly.
(5) Yi Yin knows what is not a king, and what makes the people not; governance is also advanced, chaos is also advanced: Yi Yin said who does not serve the monarch, and who is not a servant of the people; the world runs out on the right path to be an official, and the world does not run on the right path and comes out to be an official. Who to serve, who to serve. No, it's not. Who to do, who to drive.
(6) The people of the heavens are born, so that the prophets are aware of the future, and the first is aware of the latter. To the enlightened ones of the heavenly people, to the people of this way: to say that these people are born to nurture them, let those who are first sensible awaken those who are rational after reason, and let those who are enlightened first awaken those who are enlightened later. I am the first enlightened of the people raised by Heaven, and I will use this way of Yao Shun to awaken the people raised by Heaven. The first "of", placed between the subject phrases "heaven" and "shengsimin", cancels the independence of the phrase. Si, this, this. Prophets know first, before all know. Enlightenment, enlightenment, awakening, making... arousal. The second "of", placed between the subject-predicate phrases "Heavenly People" and "Foresighted", cancels the independence of the phrase. This way refers to the way of Yao Shun. This people refers to the "born citizen".
(7) Thinking of the people of the world, if the people of the world are not with those who are deceived by Yao Shun, if they are pushed into the ditch - their own responsibility is the weight of the world: thinking about whether the men and women of the world have accepted the grace of the way of Yao Shun, just like they pushed them into the gully - Yi Yin took the burden of the world on his shoulders. Yes, accept. is, overwritten. Zee, grace. If, like... The same. Inner, with "Na", makes... enter. Dashes act as highly generalized, equivalent to "that's it." It, he, refers to Yi Yin. To take charge of the weight of the world, that is, to take up the weight of the world, and to pick up the burden of the world.
(8) Liu Xia Hui does not shy away from the king, does not resign from minor officials; does not enter the hidden sages will be in his way, will not complain about the widow, poor and not merciful: Liu Xia Hui does not regard serving unclean monarchs as a shameful thing, does not refuse low-level official positions; in the official position, he must act according to the established principles and do not bury those who have no talent, do not complain about being a hermit, and are not pessimistic about the difficult situation. Shame, intention to use, to... For shame. Dirty monarch, unclean monarch. Enter, become an official. Hidden, buried. Sage, noun, talented person. To, press... act. Widows, also known as "relics" and "relics", live in seclusion, and be a hermit. 佚, pronounced yì. Complain, complain. Poor and in a difficult situation. Compassion, pessimism.
(9) I can't bear to go with the townspeople, Erweier, I am for me, although I am naked on my side, Eryan can wash me: casually get along with the people in the countryside and can't bear to leave, you are you, I am me, even if you are naked next to me, how can you defile me. The townspeople, the countrymen outside the capital, are different from the capital people. By the way, casually, naturally. 裼裸裎, pronounced tǎn xī luǒ chéng, refers to undressed, uncivilized behavior. Folded, out-of-arm; brassed, bare-chested. Yes, how can it be. 浼, pronounced měi, defiled.
(10) Therefore, those who hear the wind of Yanagishita Hui, the contemptible husband kuan, the Bofu Dun: Therefore, those who are infected by the yanagishita hui's demeanor, the contemptible and narrow-minded change to tolerance, and the mean approach to the thick road. Despicable, despicable and narrow-minded people. Wide, tolerant. Bofu, mean people. Dun, thick.
(11) Confucius went to Qi to pick up and go, to Lu Yue and delay my journey - the way to go to the country of parents: Confucius left the country of Qi with the rice that was collected, and when he left the country of Lu, he said that he should go slowly - this is the attitude that should be taken to leave the country of his parents. The first "of", placed between the subject-verb phrases "Confucius" and "de-qi", cancels the independence of the phrase. Go, leave. Pick up the rice and hold the rice you've scooped. Pick up, carry, and hold it with a vessel. Shui, has been panned to control the water of the rice. Dashes are equivalent to "this is exactly" etc. The Word, the rules that are worth following, the attitude that should be followed.
(12) It can be fast and fast, it can be long and long, it can be everywhere, it can be Shi Shi Shi - Confucius also: it should be faster, it should be insisted on, it should be left to stay, it should come out to be an official - this is Confucius. Fast, fast. And, it is equivalent to "just". Long, long, stick to it. Place, pronounced chǔ, live, stay. Shi, participate in politics, become an official. The dash is equivalent to "this is it". Confucius also, judgment sentences.
(13) Boyi Sheng's Qing also, Yi Yin Sheng's Ren also, YanagiShita Huisheng's Sum, Confucius's Sage also: Boyi is a person who claims to be high among saints, Yi Yin is a person who has the courage to take responsibility among saints, Liu Xia Hui is a person who is inclusive among saints, and Confucius is a person among saints who changes with the times. The four single sentences are divided into judgment sentences. Clear, clear high. Responsible, responsible, responsible. And, good at integration, sociability. When, when, when the verb, when the opportunity to act. It changes from time to time and can be adapted at any time.
(14) Confucius said that the collection of dacheng, the collection of dacheng is also the golden sound and the jade zhenzhi: Confucius called the collection of the important excellent qualities of the saints, the collection of the important excellent qualities of the saints, just like the playing of music The golden bell makes a sound And the jade rock also vibrates with it in harmony. The first "of", placed between the subject-verb phrases "Confucius" and "Predicate Collection", cancels the independence of the phrase. Set, gather. Dacheng, big achievement or major good qualities. Set dacheng also jin sheng and yu zhenzhi also, judgment sentence. Golden sound, subject phrase as verb, golden bell sound. Gold, ancient musical instruments, golden bells. Yu Zhen, the subject verb as a verb, Yu Pan followed... vibration. Jade, ancient musical instruments, jade rocks. The second "of", a pronoun, refers to the rhythmic melody determined by the golden sound.
(15) The golden sound is also the beginning of the organization, and the jade vibration is also the final rule: the golden bell sound is the melodic rhythm of the music that begins to appear, and the vibration of the jade pan with it is that the whole process of the music always follows this melodic rhythm. Both sentences are judgmental. Beginning, it begins to appear. Order, the rhythm of the music, here refers to the rhythmic melodic level expressed by the music. Final, final, here refers to the whole process of music to the end.
(16) The things of the wise of the beginning and the wisdom of the final organizers: The rhythmic melody that begins to appear in music is a matter of wisdom, and the musical process always follows this melodic rhythm is a matter of holiness. Both sentences are judgmental. Wisdom, wisdom. Holy, holy.
(17) Wisdom is qiaoye, and holiness is also force: wisdom is like skill, and holiness is like strength. For example, for example, it's like that. Clever, skillful. Force, power.
(18) From shooting a hundred steps away, it is also erli, of which non-erli is also: just like shooting an arrow a hundred steps away, the arrow reaches the target range is your strength, and the arrow hits the target is not your strength. "Its to Erli also" and "among them non-Erli also" are judgment sentences. By, through "Judas". It refers to the arrow that is fired. To, reach the target. In, the tone zhòng, shot.
10.1[Interpretation and Review]
What is the wind of the Boyi Wind? It is absolutely different from the flow of pollution. What is Yi Yin's ideal? It is our duty to take the world as our own. What is the wind of Yanagishita Kei's wind? It is out of the mud without staining. What were Confucius's principles? It is to act opportunistically, to move from time to time, and it is indispensable.
Mencius's article is not a simple enumeration of phenomena, there is an organic logical connection between the language of his statements, only to analyze the content of Bo Yi that he began to state:
"Bo Yi does not see evil in his eyes, does not listen to evil voices, does not do anything for his kings, does not make his people do not make it; governs advances, chaos retreats; where the government is out, where the people are stopped, they cannot bear to dwell." The logical relationship between the languages is that because "the eyes do not see the evil color, and the ears do not listen to the evil voice", the following situations and behaviors are present. Because "the eyes do not see evil and the ears do not hear the evil voices", "the people who are not the rulers do not do anything, and the people do not make them"; because "the people who do not do not do anything, do not make the people do not make it", so "the rule advances, and the chaos retreats"; it is manifested as "where the government is out, the people who are not able to bear to live in it.". Because "the eyes do not see the evil color, and the ears do not hear the evil voice", another manifestation is "thinking of the villagers, such as sitting on the charcoal with the crown of the court clothes". There is both a causal relationship of the total score and a progressive causal relationship.
The content of Boyi, Yi Yin, and Liu Xiahui is more common in Mencius, and can be found in the relevant chapters and commentaries, such as the "Gongsun Ugly Shang 5 Noble Sage Enabling", "Gongsun Ugly Shang 9 Boyi Is Not His King" Commentary (2) and "Leaving Lou Shang 13 Boyi to Live on the Shore of the North Sea" (1).
"Self-responsibility is the weight of the world", that is, to take on the weight of the world and pick up the burden of the world by yourself. This is not a special sentence form, but a common sentence form, and its grammatical components are:
< > the weight of the world
"With the weight of the world" is a complement to "self-appointment", which is generally interpreted into modern language, and according to the customs of modern language, it is an adjective:
[The weight of the world]
namely:
[Put the burden of the world]
"If you do not hide the wise, you will be in your way" is a single sentence composed of concatenated phrases, which means "an official must act according to established principles and not bury those who have no talent." Its grammatical components are:
[No] < will be > by his word
"Enter" and "hidden" are contiguous predicates, "xian" is one of the objects, "no" is an adjective, "must be in its way" is a complement, generally interpreted into modern language, according to the habit of modern language "must be in its way" also becomes an adjective:
[The Way Of It] [No]
[Definitely] [Acting in accordance with established principles] [No]
Note that the subject of the sentence "Entering without concealing the virtuous will be in his way" is the "Yanagishita Hui" omitted from the past.
As I read this chapter, I captured some of the more interesting information, such as Confucius's travels around the world and his trip to the State of Qi.
Regarding "walking in the rain", the interpretation of "walking in the rain" also works.
What is "integration", bringing together the greatest strengths of others and developing them. Confucius's "collection of great achievements" is to bring together the great merits of the saints to the extent of flexible application.
"The collection of great achievements is also the golden voice and the jade zhenzhi is also a figurative sentence, but also a judgment sentence. "The golden voice is also the beginning of the organization, and the jade zhenzhi is also the final organization." The things of the wise of the first and the most ordered are also the things of the holy ones. Wisdom is also coincidental, and sage is also force. From shooting a hundred steps away, it is also erliye, of which non-erli is also" This group of texts praises Confucius through "metaphor and metaphor" for concentrating on the important and excellent qualities of the saints, with wisdom, strategy, skill, ability, and ability to integrate and use things freely. "From shooting a hundred steps away, it is also erli, of which non-erli also" means that shooting an arrow outside a hundred steps to reach the target range relies on strength, and the arrow hits the target by wisdom and technical ability.
This chapter has idioms such as "Prophetic Foresight", "Walking with The Flow", "Gathering Great Achievements", and "Golden Sound and Jade Zhen".
![Ancient and modern figures - a brief introduction to Boyi Boyi[fig]](data:image/gif;base64,R0lGODlhAQABAIAAAP///wAAACwAAAAAAQABAAACAkQBADs=)