Five selected readings from "The Analects of Confucius" "Being rich and noble through unrighteousness is like floating clouds to me"

1 The original text says: "Being rich (1) can be sought after (2)" "Although I am a man with a whip (3), I will do it. If I can't ask for it, I will do what I like."

Explanation (1) Wealth: refers to getting promoted and getting rich.

(2) Seeking: It means that it is in line with the Tao and can be sought.

(3) Whip-bearing men: In ancient times, people who held whips to clear the way for the emperor, princes and officials to enter and exit. It means a low-status ministry.

Translation Confucius said: "If wealth and honor are in line with the Dao, you can pursue it. Even if it is a lowly job of holding a whip for others, I am willing to do it. If wealth and honor are not in line with the Dao, then there is no need to pursue it. Just do things according to my hobbies."

Comments Confucius mentioned the relationship between wealth and Tao again. As long as it is in line with the Dao, you can pursue wealth and honor; if it is not in line with the Dao, you cannot pursue wealth and honor. Then, he goes to do what he likes to do. It can be seen from this that Confucius is not opposed to being an official or getting rich, but it must be in line with the Tao. This is a matter of principle. Confucius stated that he would not violate his principles to pursue wealth and glory.

2 The original Wenzi asked Gongshu Wenzi (1) to Gongming Jia (2): "Do you believe that Master (3) doesn't speak, doesn't laugh, and doesn't take it?" Gongming Jia said to him: " (4) It's wrong to tell someone. When the Master talks, people don't get tired of it; when he laughs, he doesn't get tired of it; when he takes it, he doesn't get tired of it. "Confucius said: "Is this so? ”

Notes (1) Son of the uncle: Gongsun Ba, the official of Wei State, son of Duke Xian of Wei. His posthumous title is "Wen".

(2) Gongming Jia: The surname is Gongming and the courtesy name is Jia. Patriots.

(3) Fuzi: The text refers to the uncle Wenzi.

(4) With: Here is "this"

Translation Confucius asked Gongming Jia about his uncle Wenzi and said: "Sir, he doesn't talk, doesn't laugh, and doesn't take money. , is it true?" Gongmingjia replied: "This is the fault of the person who told you. Sir, he didn't speak until he should speak, so others don't hate him; he smiled when he was happy, so others didn't hate him. Laugh; only the wealth that meets the requirements of etiquette can be taken by others, so others will not hate it. "Confucius said: "So, is this really the case?"

Commentary Confucius commented on Gongshu Wenzi here. To further explain the idea of ??"righteousness and then taking", as long as it is consistent with righteousness and propriety, Gongshu Wenzi does not refrain from speaking, laughing, or taking money. This is what people with noble character do.

3 Original text 7·16 Confucius said: "If you eat sparingly (1) and drink water, and bend your arms (2) to rest on it, you will enjoy it. Being rich and noble through unrighteousness is like floating clouds to me. . ”

Notes (1) Rice means “eat”. Rice here means “eat” and is used as a verb. Spare food means whole grains.

(2) Humerus: humerus, pronounced gōng, the part of the arm from the shoulder to the elbow. Bent the arm, that is, bend the arm.

Translation Confucius said: "Eating whole grains, drinking plain water, and bending your arms as pillows is the fun in the middle. Wealth gained through unfair means is like heaven to me." "

Commentary on Confucius strongly advocated "enjoying poverty and happiness" and believed that a gentleman with ideals and ambitions would not always worry about food, clothing and shelter. "Put your arms on it and rest on it", for people with ideals, it can be said that they are happy in it. At the same time, he also proposed that he would resolutely not accept wealth and splendor that was not in line with Tao, and treated these things like floating clouds in the sky. This thought deeply influenced ancient intellectuals and was also accepted by ordinary people.

4 The original text of the Confucius said: "Wealth and honor are what people want. If you don't follow the way to get them, you won't get them. Poverty and lowliness are what people hate. If you don't follow the way, you can't get them." If you get it, don't leave it. Is it bad for a gentleman to lose his kindness? Everyone wants something, but if you don't get it in the right way, you won't enjoy it; poverty and lowliness are what everyone hates, but if you don't get it in the right way, you won't get rid of it. Without benevolence, how can one be called a gentleman? A gentleman does not deviate from benevolence for a single meal. He must act in accordance with benevolence even in the most urgent moment. To do business."

Commentary

This paragraph reflects Confucius's view of rationality and desire. Previous studies on Confucius often ignored this paragraph. It seems that Confucius advocated that people only need benevolence and righteousness, not profit and desire. This is not the case. No one is willing to live a life of poverty, hardship and displacement, and everyone hopes to be rich and comfortable. But this must be obtained through legitimate means and channels. Otherwise, one would rather stay in poverty than enjoy wealth. This concept still has its value that cannot be underestimated today. This chapter deserves careful scrutiny by researchers.

5 Original text Zilu asked adults (1). Confucius said: "If Zang Wuzhong (2) had the knowledge and public humiliation, if Bian Zhuangzi (3) was brave, if Ran Qiu had the art, and if he wrote about rituals and music, he could become an adult." He said: "Today's adults can become adults." Why is it necessary? If you think about righteousness when you see benefit, give orders when you see danger, and remember for a long time (4) you can become an adult.

”

Notes (1) Adult: A perfect person with a complete personality.

(2) Zang Wuzhong: Zang Sunhe, a doctor of the state of Lu.

(3) Bian Zhuangzi: Doctor Bian Yi of the State of Lu.

(4) Jiu Yao: Being in poverty for a long time.

Translation: Confucius said: " If one has the wisdom of Zang Wuzhong, the restraint of Meng Gongchuo, the bravery of Bian Zhuangzi, and the versatility of Ran Qiu, and then embellishes it with ritual and music, he can be regarded as a perfect person. Confucius said again: "Why must today's perfect people be like this?" When you see wealth and gain, you think of righteousness, when you are in danger you are willing to sacrifice your life, and when you are in poverty for a long time you do not forget your daily promises. This way you can become a perfect person. ”

Comments on this chapter talks about the issue of perfect personality. Confucius believed that a person with a perfect personality should be wise, restrained, brave, versatile and decorated with etiquette and music. Speaking of this, Confucius also believed that a person with a perfect personality should A person should be able to think about righteousness when he sees benefit or when he is living in poverty for a long time. Doing so is in line with righteousness, especially the proposition of "thinking about righteousness when he sees benefit", that is, when he sees benefit and danger or lives in poverty for a long time. When encountering something profitable, you should consider whether it is in line with justice, and do not do it if it is unjust.

6 Original text Confucius said: "A gentleman has nine thoughts: regard." Think brightly, listen wisely, look warmly, look respectfully, speak with loyalty, act with respect, be suspicious and ask questions, be angry and think hard, see and think of meaning. ”

Translation Confucius said: “A gentleman has nine things to think about: when looking, he should think about whether he saw clearly; when listening, he should think about whether he heard clearly; when he listens, he should think about whether his face is clear or not. When you are gentle, you should think about whether you are humble in appearance; when you speak, you should think about whether you are loyal; when you are doing things, you should think about whether you are cautious and serious; when you encounter questions, you should think about whether you should ask others; when you are angry, you should think about whether there will be future troubles, and when making financial gains , think about whether it conforms to the principles of righteousness. ”

Commentary: This chapter takes into account all aspects of people’s words and deeds through what Confucius said: “A gentleman has nine thoughts.” He requires himself and his students to think carefully and self-reflect on every word and deed. , including various norms of personal moral cultivation, such as gentleness, kindness, respect, frugality, yielding, loyalty, filial piety, benevolence, righteousness, etiquette, wisdom, etc., all of which are components of Confucius's theory of moral cultivation. < /p>

7 The original text of the Confucius said: "The gentleman is in the world, no suitable (1) (2), righteousness (3) and comparison (4). ”

Notes (1) Suitable: The sound dí means closeness and kindness.

(2) Mo: Alienation and indifference.

(3) Meaning : Appropriate, appropriate.

(4) Comparative: Close, close, close.

Translation Confucius said: "A gentleman has no fixed affinity for people and things in the world. Do it according to righteousness. ”

Commentary In this chapter, Confucius put forward one of the basic requirements for a gentleman: “The balance between righteousness and justice. "A gentleman with a noble personality is fair and friendly, serious and flexible in his dealings, and will not favor one over another. This chapter is still talking about personal moral cultivation.

Yes, no mo

8 Original text Zilu said: "Is it true that a gentleman is brave? Confucius said: "A gentleman regards righteousness as the highest priority." A gentleman who is brave but without righteousness will lead to chaos; a villain who is brave but without righteousness will be a thief. ”

Translation Zilu said: “Does a gentleman value bravery? Confucius replied: "A gentleman regards righteousness as the noblest virtue. A gentleman who is brave but unrighteous will cause chaos, and a villain who is brave but unrighteous will steal." ”

9Original Text The Master said: “I am worried about not cultivating virtue, not learning about it, not being able to move after hearing the righteousness (1), not being able to correct bad deeds.” "

Notes (1) Mi: The sound is xǐ, migration. This refers to getting closer to righteousness and achieving righteousness.

Translation Confucius said: "(Many people) do not cultivate their moral character. , not pursuing knowledge, not being able to do what is right when I hear it, not being able to correct bad things, these are all things that worry me. "

Comments on the chaos in the world at the end of the Spring and Autumn Period. Confucius lamented that people in the world could not see their own mistakes and blame themselves, and he was extremely worried about this. He divided the three aspects of moral cultivation, reading and learning, and correcting mistakes when they are known. In his view, there is an inherent connection between the three, because the most important thing for moral cultivation and learning various knowledge is to be able to correct one's faults or "bad things" in a timely manner. Only in this way can cultivation be perfected. Knowledge can be enriched.

10 Original text 2·24 Confucius said: "It is not a ghost (1) but to sacrifice it; it is a flattery (2). To do nothing when seeing justice (3) is to have no courage. ”

Notes (1) Ghost: There are two interpretations: one refers to ghosts and gods, and the other refers to dead ancestors. This generally refers to ghosts and gods.

(2) Flatter: pronounced chǎn , Flattery, flattery.

(3) Righteousness: What people should do is righteousness.

Translation: Confucius said: "It is not the ghosts and gods that you should sacrifice, but you sacrifice them. This is flattery. It is cowardice to sit back and do nothing when you see something that you should step up to. "

Commentary In this chapter, Confucius also proposed the concepts of "righteousness" and "bravery", which are Confucian norms for shaping noble personality. Notes in "The Analects of Confucius": Righteousness means what is appropriate. What meets the requirements of benevolence and propriety is righteousness. "Yong" means courage and bravery.

Confucius regarded "brave" as one of the conditions for practicing "benevolence". "Courage" must comply with "benevolence, righteousness, propriety, and wisdom" to be considered brave, otherwise it is "chaos".