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Yang Bojun’s “Online Commentary” Sentence Reading Agreement
Author: Cui Haidong
Source: Author Authorized Confucian Network Published
Jiangsu Science and Technology Major Report (Social Science Edition) 2013 Issue 3
Time: Confucius was in the 2570th year of Jihai Pu month 3
Keywords: Yang Bojun; verb; sentence reading; business agreement
Teacher Yang Bojun Baobao.com has been written for more than 50 years. It has been spread throughout the country because it is fair and fair. However, the reading of this sentence has not been properly understood, so it is not avoided to be rude and contempt. The negotiations are as follows.
1. [Original text] Youzi said: “The use of gifts is precious. The way of the previous kings is beautiful; it can be big or small. If there is something that cannot be done, we know how to be harmonious and harmonious. If we do not share it with gifts, we will not be able to do it.” (1.12, chapters are all based on the chapters.)
[Commentary] Youzi said: “It is valuable to do the influence of gifts in a proper way. In the past The wise and wise rulers manage the country, but the precious place is here; they do all the major things properly. However, if there is a place where they are not good, they will not be able to do it for the sake of proper purpose and do not require a certain rule system. “[1]6-7
Yu’s note: Yang said it was from the Song Dynasty Zhu Xi’s “Collected Notes” (hereinafter referred to as “Collected Notes”)[2]72. Mistake. The sentence reads as: “…The way of the previous kings is beautiful. It can be big or small, and there is something that cannot be done….”
Because this chapter has a parallel sentence structure like “…it is something that cannot be done…it cannot be done”, so it is not interrupted according to the “Speech of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak It says: “People know that gifts are expensive and harmonious, but every matter is harmonious. If gifts are not regarded as a festival, it will not be done.” The Southern Dynasty Emperor Liang talked about the “Commentary on the Interpretation of the Commentary on the Collected Words” (hereinafter referred to as the Emperor’s “Commentary on the Commentary on the Understanding of the Constitution”) and said: “Those who say ‘may be big or small, but there is something that cannot be done’ are used. If all things in the New Year are used for gifts and not to be harmonious, then there is something that cannot be done.” [3] 345-346 Read according to this sentence, the meaning of this chapter is: the specific implementation of the gift system, which is expensive to harmonize people’s hearts and not to behave effectively. The goal is to make the society harmonious and orderly at all levels. The previous kings practiced tribute and rule in this way, so they achieved good governance. However, if the meticulous tasks are based on gifts (and forget the purpose of harmony), they will definitely be difficult to do. Similarly, if the meticulous work is only for harmony and forgetThe gifts (i.e. the different components and the emotions of the text in the gift system) will not be carried out either.
2. [Original text] At seventy, you will do whatever you want, without any tiring. (2.4)
【Baohua Message BoardYang Lu】When I was seventy, I did whatever I wanted, and no matter what I thought, I would go beyond the rules. ”[1]12
Yu’s note: Yang said that Benma’s Notes: “Just is a law. Everything you want is incompatible with the laws. ”[3]348 error. The sentence reads as: When you are seventy, you will follow the heart, and do not stumble whatever you want.
The development of this sentence is briefly summarized as follows. The head of Emperor Liuzong of Tang Dynasty ended with “Confucius was seventy and he gained his heart”[4], but he used “回” to explain the error of “回” because even if Confucius did not come, he did not have to let go. The sentence read in Song Zhang reads the same as Liu’s, but interprets “回” as “回” as “回”, that is, “回 is the same virtue as heaven, without thinking or exercising, and from the middle way回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回回Zhu Zi’s initial sentence is the same as that of Ma, but later it often stops as “from the heart”, as it says, “Confucius ‘bearing a woman and getting from the heart at seventy’, but not until seventy, the heart cannot be from the heart”[6]458, “Confucius ‘s ears are tight at sixty, and the ears are tight at seventy, and how can he use force here! Only when he is familiar, he will naturally go like this”[6]1346. Yu Yue of the Qing Dynasty also stopped behind the heart and understood the “ear” of “from the heart” and the “ear” of “sixty”. [7]46-47
The meaning of this sentence is as follows: The Tao body is under the body, and the heaven comes from the heart to people. Because it presents and carries shapes in the human way, it is called nature; because it embodies control and develops in the human heart, it is called the heart body, and the two are the same. However, they are divided into two parts. Confucius said “the gift of low and sweetness” (the title of “The Book of Songs” is only cited in “The Book of Songs”), and also said “benevolence is the one who is self” (The Book of Songs), which are both self and contain two natures, namely the temperament and Liuhe mentioned by the Confucian scholars of the Song Dynasty. The former is the self-interest of self-interest. It is like the psychological nature of taking advantage of benefits and avoiding harm. It is inherently good, and it may be bad if it is too much or not. The “desire” of “what you want” in this chapter refers to the nature of this temperament. The latter is a kind and moral character, and its pure and good deeds are indescribable. The ordinary and mediocre people act according to their temperament. They can secretly combine the six combinations, but they cannot be as good as the same body. This is a natural state. In the rest, due to the acquired confusion, there are few secret combinations, and they may not be as much as the same, so they are often obsessed with evil and in different states. Therefore, ordinary and mediocre people are “close to the same nature” (“Yanghuo”). The saint is pure and pure, and is completely unrestrained. How can ordinary people have any illness? It’s just that the mind is ignorant and unclear. The heart is originally an official, but it also has the details that Mencius said.The heart of a small body is just a sense of organs, and can think and feel sad, which is the same as having enough food and walking, and is listed in the quality of the atmosphere. The mind of the body is to be superior to the body and serve as the master. It can awaken the virtues of the six communes and control the essence of the atmosphere (including the influence of the small mind), that is, “not circumcising the rules of nature”, so it can “enjoy the laws of nature and eliminate human desires”, and can even surpass the superiority, “being strong in the sky” (“Doing the Mean”), and then go against the body of transcending the Tao. As a result, the mind is clearly no longer necessary to exist in a hard and hard way, so the two natures are united into one, the other mind is united into one, the mind is united into one, and the heavens are united into one. Therefore, this chapter says that I am seventy years old and my movements are like the sky. If
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