Say,' Please damage it (4). A chicken will be busy every month for the next year.' "-if you know it's wrong, it's too late. Why wait until next year? Dai Yingzhi said: "How about implementing a tax rate of one tenth and exempting goods from customs duties at checkpoints and markets? If it can't be implemented this year, then it will be lighter first and abolished next year? " Mencius said, "Now there is a man who steals a chicken from his neighbor's house every day.
Someone advised him:' this is not a decent person's practice.' (It can also be said that "this is not the practice of virtuous people") He replied:' Then I will change it slowly. From now on, I will steal a chicken every month and never steal it again next year.
If we know this is wrong, we should correct it immediately. Why wait until next year? "(1) Titration: refers to the tax rate, that is, one tenth. (2) Today: this year.
(3) Busy: This means stealing. Please lose: then lose, this sentence is said by a chicken thief.
Moral: Tomorrow is tomorrow. There are so many tomorrows. If you succeed, you will make a decisive decision.
2. Appreciation of Xiaolin Guangji's translation of "Li" and "Belonging to Cattle" There was an official who was very greedy for money. One day, the plaintiff and the defendant were arrested and tried together, and the plaintiff gave the official fifty taels of gold. Hearing this, the defendant doubled the bribe.
When the court opened, officials drew lots indiscriminately and beat the plaintiff. The plaintiff pointed his finger and said, "I'm right."
The official also held out five fingers and said, "Slave, although you are right", and then turned his hand and said, "He is more right than you!" There was an official's birthday. When historians heard that he was a mouse, they collected gold and cast a golden mouse for the official's birthday. The official was very happy and said, "Do you know that my wife's birthday is also in the near future?" The official replied, "I don't know. Who is she? " The official said, "She is one year younger than me and belongs to an ox."
3. What classical Chinese have something to say, and it is extraordinary. The name can be named. It's very famous. The beginning of the nameless world, the mother of all things.
"Refers to the noumenon and its laws in the universe." Han Yu's Teacher's Theory: "Teachers are teachers, so they preach and teach.
Road; Road. Diligence is only perseverance. A good horse is good at walking, but exhausted. Xu Xing, Xu Xing and Fu were the first to arrive.
"I want what I want": "Throw it and people in the street will receive it."
The road is barren, but people are good at it. -"Lao Zi" Chapter 53
Reason; Reason. "Teacher's Theory": "There is a specialization in the preface to Taoism.
Morality, morality and justice. "Mencius-Gongsun Chou": "If you get the word, you will help more. There is no way to help. "
Say; Tell me. "Peach Blossom Garden": "There is not enough humanity for outsiders.
Pass "guidance" and "guidance". "The Analects of Confucius Learn": "One country is a thousand times, respecting things and believing, saving and loving others, making the people timely.
"Zuo Zhuan-Five Years of Seclusion": "Please forgive your regret for the Song Dynasty, and despise the city as the way.
4. Translate the first sentence of this classical Chinese, "Make a heart for heaven and earth".
Heart is heaven and earth: at present, the popular saying is that heaven and earth are unintentional, but endless, which is the heart of heaven and earth. Cheng yue: "heaven and earth are unintentional, but creatures are the heart."
He also said: "Heaven and earth were formed unintentionally." Because the biochemistry of heaven and earth is only the natural popularization of the virtue of life, it is not intended to give birth to such a vast world.
So it is "unintentional" and "Chenghua". Unintentional and intentional (taking biology as the heart) is people's kind concern for the virtue of heaven and earth. Through people's attention and guidance, the heart of the universe will be highlighted.
"heaven and earth" means "between heaven and earth", which includes both nature, individuals and human society. Zhang Zai also called the "heaven and earth" of social significance "the world".
Secondly, Zhang Zai did not deny the existence of "the heart of heaven and earth". "Heart of heaven and earth" is a term in the Book of Changes. As a famous Yi-ology scholar, Zhang Zai believes that "the heart of heaven and earth is just a creature."
Obviously, in the sense that heaven and earth can generate everything, Zhang Zai affirmed that heaven and earth are intentional. The heart of life is inherent in heaven and earth, so there is no need for people to "stand up", otherwise their abilities will be unduly exaggerated.
"Building the heart of heaven and earth" is actually to establish a spiritual value system with benevolence, filial piety and other moral ethics as the core for the society. In his book The Cave of Confucian Classics, Zhang Zai focused on the significance and methods of "establishing faith". If you turn a blind eye, your understanding of "Lixin" is easy to be guessed.
In Zhang Zai's view, "establishing the heart" is also the heart of "establishing the principle of nature", because "the principle of nature" can make the world happy and accessible, so that the "world" (society) will inevitably generally accept moral values such as the principle of benevolence and filial piety. According to these data, the meaning of "setting one's mind as heaven and earth" is very clear. The center of gravity of "mind" established by human beings is not epistemology, but axiology.
History and culture are the creations of human beings. When human beings create history and culture, they "set their hearts" for heaven and earth.
These four sentences concisely state the characteristics of people, and the reason why people are human is "the reason why people are different from animals". The subject word of the word "Wei" in these four sentences may be Zhang Zai himself, a philosopher or a philosophy.
In any case, from the point of view of ordinary people, the first sentence "make a heart for heaven and earth" is very puzzling. Actually, it's not puzzling.
In the Song Dynasty, an unknown poet wrote two poems on the wall of the inn: "Heaven will not give birth to Zhong Ni, and eternity will be like night." This is Confucius as a representative of mankind.
He should say, "If there is no life in the sky, the ages will be as long as the night." In a world without people, such as the moon, although there are mountains and rivers, no one understands and appreciates them. This is Long Night.
Since man landed on the moon, its mountains and rivers have been understood and appreciated. The eternal moon seems to have turned on a bright lamp, which is not as long as the night.
The same is true of the earth and other planets. The mountains and rivers on the earth are the products of nature, and history and culture are the creations of human beings.
When human beings create history and culture, they "set their hearts" for heaven and earth. The "heart" established by human beings is the possessive heart of the universe, not the adjective heart of the universe.
(2) The second sentence is "making a living for the people". There are two levels of life: rational life and energetic life. Life at both levels cannot be harmed or abandoned, and must be based on safety.
"。" "Born as a man" refers to the people, and "fate" refers to their fate.
This involves the problem of "settling down" that Confucianism has been paying attention to. According to historical records, Zhang Zai "enjoyed his life".
The "fate" of "living for the people" mainly refers to people's fate. It has long been popular in history that people can only resign themselves to fate.
However, Zhang Zai believes that as long as people make their own moral efforts, they can control their own destiny in spiritual value and give meaning to life. The word "Li Ming" first appeared in the Confucian classic Mencius.
Mencius said, "If you want to die young, you must cultivate yourself before you can live." The so-called "fate" of Confucianism refers to the happiness or misfortune that people encounter in the universe, which is considered to be beyond their control.
Therefore, "making a living for the people" means choosing the right destiny direction for the people and establishing the meaning of life. The way of "settling down and living" advocated by Confucian sages is precisely for strangers.
With this Tao, "people can't know it every day", but it can be imperceptible. Coupled with ethical, political and religious facilities, primitive people's lives can be followed, so that they can protect their lives and be loyal to their lives. This is the word "creating life for primitive people" and "Li Ming" first appeared in the Confucian classic Mencius.
Mencius said, "If you die young, you should cultivate yourself, so you should make a life." The so-called "fate" of Confucianism refers to the happiness or misfortune that people encounter in the universe, which is considered to be beyond their control.
Religious people demand a "Lord" because they can't control themselves. When Christians encounter things that cannot be self-determined, they pray to "God" and ask his "Lord" to help him decide.
After praying, he will make his own decision. Even if this decision was made before, he thinks that his "Lord" made it for him.
Confucianism pointed out that this "master" is not needed. The luck or misfortune that people encounter in the universe is beyond their control.
Since individuals can't control it, let nature take its course and only do what individuals should do. This is "long life, self-cultivation."
When a person's spiritual realm reaches such a high level, religion loses its function for him. Cai Yuanpei advocates replacing religion with aesthetic education. In fact, what can really replace religion is philosophy.
(3) The third sentence, "Never forget the past": The study of Confucian sages failed to continue the academic context of Confucianism in the pre-Qin Dynasty from the Han Dynasty, to the Wei and Jin Dynasties, and to the Southern and Northern Dynasties. Neither the light of life nor the wisdom of philosophy can be revealed.
Especially in the late Tang and Five Dynasties, the cultural life of Chinese people shrank and degenerated. Until the early Northern Song Dynasty, there was no decent teacher in the world. The so-called "learning to get lost" is not an exaggeration.
It was only when Neo-Confucianism came out that the metaphysical wisdom of pre-Qin Confucianism was revived, and the knowledge of heaven and the teaching of inner saints and virtues were re-manifested. Refers to the saints in history.
The so-called saints in Confucianism actually refer to personality models and spiritual leaders. People who meet the standard of "why people are human" are called "saints" by Confucianism.
The reason why a saint is sacred lies in his highest spiritual realm.
5. Let Ma Wei's classical Chinese translate the original text.
Confucius traveled, Ma Su ate crops, and the savage was angry and surprised the horse. On Zi Gong, don't be humble. Confucius said, "A husband can't listen to people because of them. For example, he enjoys wild animals too tightly and enjoys birds with Jiu Shao! " I sent my horse away, called it a savage, and said, "The East China Sea does not plow, and the West Sea does not swim. How can my horse not be hurt by my crops? " The savage was overjoyed and untied the horse.
[Feng Comment]
People are the same. Before the Book of Songs was written by a savage, this pedant was mistaken for a country. Ma Su said he was sincere and kind, but if he made a tribute, the savage refused. What is this? Different in quality and solid in spirit. However, Confucius did not just send horses, but listened to Zi Gong. If you go out in advance, Zigong's heart will not accept it; It was a tribute, but the horse god began to arrive. The love of saints can make the best of people; Later generations bound people with grammar, restricted people with qualifications, and looked at them with their eyes. What happened in the world?
translate
One day Confucius went on a trip: the horse stole the farmer's crops on the way; the farmer was very angry: arrest the horse and lock it up. When Zigong knew this, he humbly begged the farmer to let the horse go. Unexpectedly, the farmer ignored Zigong. Confucius said, "Persuading him with reasons that others don't understand is like inviting wild animals to enjoy prison (the three animals used for sacrifice are the most abundant sacrifices) and inviting birds to listen to Jiu Shao (the ancient music is said to be written by Yu Xia). The same is true of the wonderful music that made Confucius "I don't know the taste of meat in March". This is my fault, not the fault of the farmers. 」
So he ordered the groom to leave.
The groom said to the farmer, "You have never left home to farm on the coast of the East China Sea, and I have never been to the west, but the crops in both places grow the same." How does the horse know that it is your crop and should not steal it? " 」
The farmer thought it was reasonable and returned the horse to the groom.
[naturally, it's not easy! 〕
[Feng explained]
Birds of a feather flock together and talk about poetry and calligraphy in front of the rough people. This is why stubborn scholars are in trouble. Although the groom's words are reasonable, I'm afraid the farmer won't accept them if they come from Zigong. Why? Because Zigong and farmers are too far apart in knowledge and cultivation, they have long been alienated from each other; But why didn't Confucius ask the groom to go first and let Zi Gong persuade the farmer? -If you let the groom go from the beginning, Zi Gong will be dissatisfied! Now, not only does Zi Gong have no complaints, but the groom also has the opportunity to show. Sages can understand human feelings and things, so they can give full play to their talents.
The world tends to bind others with written laws and regulations, restrict others with qualifications, and expect both advantages of others. In this way, how can there be any hope of success in the world?