Classical Chinese to Conscience

1. Conscience article is too long. Please go to Baidu to know search and watch. ?

Give it to Li Daofu.

To Li Daofu is a letter written by Wang Yangming to Li Daofu in the tenth year of Zhengde (15 15).

I didn't learn this for long either. In my opinion, I claim to be very creative here. However, listeners often dismiss it as different, and it is really a pleasure and a comfort to be a deacon alone. After leaving, I heard the legend of the master, and recently, Xu Renyue returned from Xijiang, benefiting from the courage of listening to the deacon and the firmness of upholding morality, which made people excited and excited. "A scholar has a long way to go." Hongyi is honest as a deacon, self-sufficient and advocates the world. Although you have many disciples, what do you think? Ok, ok! Compared with the beginning of Wenlie County, that is, if you want to learn this as a teaching, the heart of the benevolent is naturally like this. Servants and deacons are very happy, but they are also very worried about deacons. Learning to lose your way is like drowning in vulgarity. If a person is in the waves of the sea, he must be helped ashore before he can be given clothes to eat; If you throw food and clothing into the waves, it is appropriate to drown them. They will not think of virtue but think it is particularly good. Therefore, whenever you live in this era, you must be guided at random and let things go. Once it goes up, you can talk about it, so it's easy and effective. Otherwise, there will be trouble in keeping the rules, and the gentleman will be tired of loving them. I don't know why you respect it. The disease recurred, but it has not been reported. With this picture, you have crossed the golden harvest and have a face. Baidu baike

translate

I have not studied for a long time. The appearance of a countryman has never been very creative in this respect. People who listen often feel that it is not low. Only the deacon truly believes and is firm. He is happy, not just the footsteps in the empty valley!

After breaking up, I heard the legend of the master. Recently, I slowly said that Ren came back from the riverside, so that Liu Bei could hear your courage and persistence and make people jump quickly. "A scholar has a long way to go to strive for self-improvement." If he can be generous and firm as two or three deacons, he will never be able to sing for the world. How fast they rely on your people, what's the use! ? Very lucky!

Recently, I heard that the county just started school, so I wanted to take this study as a teaching. It is natural for people to be kind. I'm really happy to be a deacon, but I'm worried about deacons. Learning and morality are generally degraded, just like people are in the waves of the sea, and those who need help go ashore, and then they can get clothes and eat with them; If only his urine is valued in the tide of food and clothing, they will not think virtue is more important. Therefore, people who live in the present and need random guidance are inspired by things, calmly tolerant and edified, and then they will talk about it, so they have made great achievements for their efforts. Not only that, but also the disaster of defending the country and the burden of loving you. what do you think?

I was relieved twice and didn't get a reward. This is the picture. The boat passed Jiahe, and it was sunny.

Baidu classical Chinese translation

2. The essence of Yao, the essence of Shun; The only tolerance of Yu; The soup is new; The hope of words has not yet been seen; The respect of Wu is better than the only thousand saints, which will last forever and have only one heart, so it is a way; Tao comes first, so learning comes first. Yao told Shun yesterday that he was "accurate in the middle" and ordered him to add three words: "People's hearts are only in danger, and the Tao is only subtle, but refined." Husband's "Dao Xin" is also "Zhong", "Jing Zhe" is "Yun Zhong" and "Jing" is "Jing". However, he invented "Jing Yi" for the purpose, but when he wanted to be silent, the master was terminally ill and said it in detail. To Monk's family, he said that he knew how to speak, nourished his spirit and devoted himself to understanding, and pointed out that filial piety is a good knowledge and a good ability. Although his words are very detailed, it was actually invented in the teaching of Confucius. Since Montessori didn't, his Tao was gone. Confucianism in Han and Jin dynasties is learned by memorizing words and chapters. The more complicated it is, the more he says. As a last resort, the purpose of "elegance" is to restore vision, but the literati abused or inevitably degenerated into Han and Jin dynasties and lost their purpose. By the time of the change of Hu Yuan, Tao had been lost. It has flourished for more than a hundred years, and although culture and education have flourished, abuses have also been immersed in it. Mr. Wang also had to expose the word "to conscience" to people, so he saved it by pulling out the disadvantages and invented Confucius' teaching of knowing knowledge, but he didn't know it. Therefore, all conscience is practical, all knowledge is practical, all knowledge is practical, and there are no distractions, such as Zen people. However, the theory of "seeing nature clearly" is slightly similar to Mr. Wang's "to conscience". Admit mistakes, and the highest person takes silence as a service and hates things. Modest people, confident people, confident people. This is the so-called difference of thousands of miles, not the original intention of teacher Li's teaching. In fact, Confucius told the public that "Tao is the fifth in the world, so those who do it are three." The monarch and the minister, the father and son, the couple, the brothers, the friends, the five, the three in the world. " The husband is a minister, and he is loyal to his king; As a son, everyone knows how to be filial to their loved ones, and this conscience is also true. Loyal ministers and dutiful sons are also true consciences. Yao Shun is just a filial brother. It is said that I want to keep secrets from others, and I am enjoying myself, not expecting to learn. This article may help you to understand your question first, which is of special significance in the study of China. Fuxi painted a picture that created the world, representing Tao, representing the chaotic state of heaven and earth, representing the universe, representing people's analysis of the true colors of things before cognition, and representing the laws of natural operation. This needs to be understood with your heart, and words are difficult to express clearly. The essence is to understand the law of the natural operation of all things, or it may refer to the deduction of "Yin and Yang Eight Diagrams". In ancient times, witches and kings were actually one. The origin of China's philosophical thought is "one", and only with "one" can there be "-",that is, Yin and Yang, and then Yin and Yang are divided into four images, and the four images are divided into eight diagrams. You have to know this in detail, and you have to study Zhouyi. Yu just inherited Shun's general plan of governing the country without any increase or decrease. In ancient times, the progress of human productivity was slow, and it was normal for the policy to remain unchanged. At that time, the society of Tang changed dramatically, so Tang's policy was to update it every day; Zhou Wenwang deduced the sixty-four hexagrams of gossip, but did not find the true meaning of Tao; Therefore, righteousness wins and prosperity, and if you want to win righteousness, you will die; This means that King Wu is committed to governing the country and does not dare to slack off. This passage is a brief explanation of the policies of the three kings of Tang and Wu.

3. Translating ancient Chinese into Wang Shouren's book Biography means "seeking truth from the outside", which is why there are two knowing and doing.

Seeking truth from the heart is the teaching of the unity of knowledge and action of the holy gate. Biography is the quotation of Wang Shouren (the word Yangming), a philosopher in China in the Ming Dynasty and a representative of Taoism in the Song and Ming Dynasties, and the academic letter biography "The word originated from the Analects of Confucius and cannot be passed down".

Biography contains Wang Yangming's main philosophical thoughts and is an important material for studying Wang Yangming's thoughts and psychological development. The first volume was reviewed by Wang Yangming himself, and the letters in the middle volume were written by Wang Yangming in his later years. The second volume, though not audited by myself, elaborates his thoughts in his later years and records Wang Yangming's "four-sentence teaching".

Wang Yangming inherited the tradition of Cheng Hao and Lu Jiuyuan's theory of mind, and further criticized Zhu's Neo-Confucianism on the basis of Lu Jiuyuan. These positions and viewpoints are clearly expressed in the thought of the Book of Practice.

"Mind is reason" was originally a proposition of Lu Jiuyuan, which was developed in Biography. Wang Yangming criticized Zhu's cultivation method, that is, seeking truth from the outside and seeking harmony between sex and goodness from foreign affairs.

Wang Yangming believes that "the best is the noumenon of the heart" and "the heart is reasonable, and this heart is not covered by selfish desires, that is, righteousness, and there is no need to add a point." He said this to emphasize that the foundation of social ethics lies in the perfection of people's hearts.

Based on this principle, his understanding of Great Learning is quite different from that of Zhu Da. Zhu believes that the "teacher" in "University" is the "all-round use" that requires students to finally understand people's hearts by understanding foreign things.

Wang Yangming believes that the "lattice" of "is" to remove the injustice in the heart and cultivate its ontology " The ontology of meaning is knowledge, and the meaning lies in things.

"Knowledge" is inherent in people's hearts, not just knowing foreign things. This kind of knowledge is "conscience".

He said: "The so-called governor makes me conscience. My inner conscience is so-called justice.

In my conscience, things make sense, things make sense. With my inner conscience, I also know; Everything makes sense, and things are also; It is also the combination of mind and reason.

"In his view, Zhu's theory of material poverty is precisely the separation of mind and reason. It can be seen that Wang Yangming put forward "mind is reason", which mainly serves his theory of self-cultivation.

Conscience theory is the development of Lu Jiuyuan's thought that mind is reason. Wang Yangming's thought that mind is reason also has ontological significance in our general sense.

But if we study it from ontology, we will ignore its basic significance in Wang Yangming's theory of self-cultivation. The issue of knowing and doing is an important issue discussed in Zhuan, which also reflects Wang Yangming's further study on the discussion of Taoism in Song and Ming Dynasties since Zhu.

Zhu advocated that the prophet should act after his deeds and pay attention to the prophet's actions after his deeds. Wang Yangming's "unity of knowledge and action" continued Zhu's tradition of hard work, but criticized Zhu's separation of knowledge and action.

Wang Yangming advocates that the unity of knowledge and action is based on mind and reason. While criticizing Zhu, he also points out that he basically divides mind and reason into two parts. He said: "The reason why this kind of knowing and doing is two is because it seeks truth from the outside.

Seeking the truth from my heart is the teaching of the unity of knowledge and action in this holy gate. "Unity of knowing and doing" means that knowing and doing are two sides of the same thing.

Knowledge is the conscience of the mind itself; Conscience is full of popular, objective and concrete actions or things, that is, ok. Starting from this understanding, knowing but not doing it means not knowing.

Knowing is the idea of doing, and doing is the kung fu of knowing. Knowledge and action are closely related, so there is a saying that knowledge and action are one.

In the society at that time, in the development of Neo-Confucianism, there was indeed a situation of knowing but not doing it. Wang Yangming's unity of knowing and doing is of great significance to correct the current disadvantages.

However, he stressed that the theory of the unity of knowledge and action is not only aimed at the disadvantages of the times, but also aimed at explaining the ontology of knowledge and action. The theory of unity of knowing and doing emphasizes that moral consciousness already exists in people's minds, which is moral consciousness.

It also emphasizes the practicality of morality, and holds that moral knowledge is not the knowledge about the object, but the realization of morality. The unity of knowledge and practice also has general epistemological significance, but it first stresses moral cultivation, which has not been deeply studied by academic circles for a long time.

Wang Yangming's "mind is reason", "conscience" and "unity of knowledge and action" all emphasize moral consciousness and dominance. He said: "knowledge is the spirit of reason, which means heart in terms of its dominant position and nature in terms of its endowment."

"The human mind can know the good and evil of behavior, and can also consciously do good. This is the "awareness" of one's own mind, which is the development of Cheng Hao Thought. There are many expositions about the "ethereal lucidity" of human heart in "On Practice".

It is necessary to thoroughly study Wang Yangming's theory of "unreasonable outside the heart". It is precisely because the essence of human heart is rationality that people can consciously realize this moral consciousness, so people don't need to know their inner principles through external things, and the principles of external things are only the expression of human heart.

Gezhi's efforts are not to know foreign things, but to get rid of his own selfish desires. Cheng Hao and Zhu on the clarity of human heart.

Readers should understand the connection and difference between Wang Yangming and them when reading biographies. It should be admitted that Wang Yangming's above thought does give an ontological explanation of human goodness, which is of historical significance.

However, we should also see that his theory does not study the causes of evil human nature enough. Although his theory also influenced the lower classes in Ming dynasty, it can't be said that it has great universality.

Wang Yangming also noticed that people with "rich roots" and "dull roots" should be treated differently, but his thoughts were only suitable for people with rich roots. Later generations criticized him for "near Zen".

This is also the reason why he is not as good as Zhu Xue. Wang Yangming's deviation has begun to attract the attention of modern scholars, but in contemporary neo-Confucianism, no one except Liang Shuming has paid enough attention to it. In his biography, Wang Yangming also discussed the realm of "the benevolent and the universe are one" proposed by Cheng Hao.

He pointed out that saints have this realm, so they treat people all over the world with kindness, no matter how far or near. He further pointed out that the hearts of people all over the world are the same as those of saints, but because of selfish desires, they turn against love.

In Wang Yangming's view, benevolence is not only the realm of cultivation, but also the noumenon of human heart. Wang Yangming's explanation of benevolence focuses on moral cultivation.

Like Zhang Zai's "the way of combining inside and outside", what Cheng Hao said is of epistemological significance. The "four-sentence teaching", which is debated endlessly for Wang Xue's successor, is recorded in Biography.

These four sentences.

4. Translating ancient Chinese into Wang Shouren's book Biography means "seeking truth from the outside", which is why there are two knowing and doing.