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Intermediate Reading of the Commentary: Stories and the Seventh
Author: Eryatai
Source: Author Authorized by Confucian Network First published
Time: Confucius was in the 2570 year of the year, Dingyou
It is a pity that the book is difficult to read, and it is urgent to have a standard reading. When learning to be a saint, there are orders and orders, so this reading requires grading. The young man mainly reads the meaning of the language context, which is the first level. It is a bit longer, but the reading book that requires a general theory is intermediate. In the future, the reading book that needs to be read through the great meaning of the Gongyang and then through the teachings of the Six Arts is of high level.
The intermediate reading version of this article focuses on the general principles, so it is compiled with the red notes as the blue version. There are three characteristics: one is to highlight the text with black bodies and add a little pronunciation to facilitate reading; the second is to refer to the latest textual training results, return to Confucius’ language and write down the original meaning of the sage; the third is to make a subtle meaning of the sage, mainly based on Zhu Zi’s collection of notes, and correct the results from the Ming and Qing Dynasties. The editor’s meaning is not about being fashionable for a while, but about being able to stay fresh for a long time to attract people and gain access to the holy realm. Press the erya platform.
Zhengyi said: This article is all about Confucius’ ambition and behavior. In the past article, people correct people and benevolent virtues have improved their virtues, so sages are the next. Thirty-seven chapters.
7.1 The Master said: Tell me but not write me, believe me and love the past, and compare myself with my old Peng.
〇 Lao Peng, a businessman, saw the big gifts, and believed in the past and expressed them. Compared to me, I am comparing myself to Lao Peng.
This chapter is a review of Baozhuang. Confucius praised his own opinions as the basis. Said without writing to keep your experience, but nothing can be done just because you believe and understand it. Since you can trust it, you will naturally be as good as the ancient one. This is the Master’s true Taoism, and his true learning is the question. Li said: “If you tell me but don’t do it, you will be gentle and gentle in the forest of ancient authors, but you will not be smart and unrestrained, and you will naturally be in harmony with the ancients. You will be deeply trustworthy and love them. If you are too confident and careless, you will be too busy to describe them, so why do you doubt you will be in the work?” The two sentences also replies to each other. Only by being able to gain enlightenment in the Way can one be deeply loved by the old Way. Only by believing in the past, I only write about the past without daring to write about it. Therefore, if you describe it without doing it, it is not true that it is just a reason. Later generations set the main themes in absurd way, but they were not afraid of doing things. Their illness was just bad, and they were not good because they didn’t believe it. They didn’t believe it because they didn’t know it, so they did things because they didn’t know it.
There are no more than six tales about Confucius’s description. holeThe poems of the Book of the Book of Songs, the Book of Changes, and the age of the cultivation of the past are all the old masters of the previous kings, but they have not done anything. This Master praised Yidao to dismiss the eight sequels, and described the profession and eliminated the nine sequels. The discussions were cut off from the Tang and Yu periods, and the ancient poems were 3,000 to 300. The four dynasties were filled with gifts, and they realized that their correctness was good at stating, and that their doubts were probably able to maintain faith. Historical records say: The six tales of China are compromising with the Master, and they can be said to be the most saint. Only Confucius can describe Shun, Yu, Tang, Wen and Wu, Zhou Gong, Mencius can describe Confucius, and Cheng and Zhu can achieve Mencius, and his path is the same. Later generations could not tell Cheng and Zhu, so they dared to make trouble, and their illness began to start from disbelief. The words of the holy people are not rude. How can you do it if you don’t believe it? How can I describe the lack of goodness? The Sixth Decree is now completely obscured, but those who say it must be confused and obscured. It is really hateful! (光村)
7 In the dream, Ye Qiuwang didn’t care about the results, and he was able to change it. He just fell asleep, letting the Master say: I know it silently, learn it without being tired, and learn it without being tired.
</p Yi Zhiren said: It is achieved through silence, without saying anything, it is based on virtue. The closeness of the meaning of fatigue is that both are tired. It is said that learning is not tired, and teaching is not tired, which is the basic attitude of the Master's teaching. What is there, what is there? Poetry said: What is there or what is going on, and I am so eager to ask for it. Now I talk about the three, what does it have to me? I encourage myself to seek the existence of it.
This chapter says that a sage has more virtue but his heart becomes less lacking. If you have this Tao body, you will believe it without saying anything, and learn from the place of jealousy, which is what you call correcting people. Therefore, it is said that the knowledge is like a word, which means faith and mind. In the learning of knowledge, the energy will never be lost, and it will be the first and last. If you learn this, you will teach this. Why do you know how to get tired of it? This is the complete study of the sage. But what I say is that I can only realize that I am lacking after trying it, and the more I go on, the more I become lacking, and I will eventually lose it. But what is the evidence of my knowledge? Since the word “Shen” is explained, the learners then use the Tao to break the language. As the saints advance their hands only in the wonderful enlightenment, and their learning comes from enlightenment. They do not know that saints are the descendants of learning, but only reflect on their incisiveness and do not obey the mysterious and mysterious sight. The sage asked to be content with the three elixirs, so I said that I have never obtained the correct person. I also said that the ancients said that they did not express the truth and did not meet the truth, so I dared to stop the purpose of knowing the truth. (Liu Zongzhou)
7.3 The Master said: If you do not cultivate virtue, you will not talk about it when you learn it, you will not be able to move your meaning, and you will not be able to change your bad habits. This is my conscience.
The virtues are improved by cultivation, and learning is clear by teaching. The movements are good and good, and the improvements are bad and evil are gone day by day. These four are the keys of daily renewal. Therefore, the Master was afraid of it to empower others.
This is in line with the meaning of the previous chapter, and the previous chapter says 可以正The merit of introspection is the key to daily renewal. Virtue is cultivated every day without thinking about it, and learning is curious about it without thinking about it. The same is true for the relocation of meanings and changes. It is so tight and extremely important, and the reason why sages are constantly renewed. Since ancient times, sages have been worried about their hearts and are worried about their ends, so they have a new virtue and are in no time to end their ends. Yi Ji said: A correct person will develop moral education, accompany you to talk, see good deeds, and make changes after any mistakes. The meaning of “living the silence” comes from worry. (Tang Wugong)
7.4 The son’s residence is like Shenshen, and it is like Yaoyao.
〇Shen lives, it is said that you have nothing to do with your home. If Shenshen is like this, his appearance is relaxed. If you are young and young, your ambition will be relaxed.
This chapter records Confucius’ atmosphere when he was in vain. Shenshen, Yaoyao, seems to be an example of the tree and tree business. This is the whole spirit, not the appearance and expression. The trees are tucked straight up, without forcing things, which is the same as the tender branches; the tender branches are light and full, gentle and beautiful, and are young and young. The Master respected the heaven and was happy for his destiny and felt ashamed of it. Therefore, he was able to see his Shen and pass on his life. The Master’s heart always keeps the meaning of politeness, so he sees that he is young and old and has a bright future. The purpose of the Scriptures reflects the word “Superior” and see that even though the Master does not need to be focused, there is nothing he can do. (Tianzhonglutang)
7.5 The Master said: It’s so
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