Zhang Xueqianlu. Confucius said: If you hear too much, you will be suspicious, and if you speak carefully about the rest, you will be few and far between.

Zhang Xueqianlu. Confucius said: If you hear too much, you will be suspicious, and if you speak carefully about the rest, you will be few and far between. There are many dangers, and if you do the rest with caution, you will have few regrets. There are few words and few regrets, and therein lies the fortune. Yang Bojun: Zi Zhang learned from Confucius how to obtain official salary. Confucius said: "Listen more, and if you have doubts, reserve them; if you are confident in others, say them cautiously, you can reduce mistakes. Read more, and if you are doubtful, reserve them; if you are confident, say them with caution. If you practice it, you will have fewer regrets. There will be fewer mistakes in words and fewer regrets in actions. This is where the official salary comes from." Qian Mu: Zi Zhang asked how to seek employment. The teacher said: "Listen more to what others say, and put aside the things you feel suspicious about, and speak cautiously about the rest. Watch more about others' actions, put aside the things you feel uneasy about, and ignore the rest. Act cautiously, and you will have fewer regrets. Make fewer mistakes in your words, and have fewer regrets in your actions. This is the way to seek official positions and salaries. Confucius. He said: “Listen more, reserve the areas where you have doubts, and speak carefully where you are certain, and you will make fewer mistakes. See more, don’t do dangerous things, and do the things you can be sure of cautiously, so you won’t make mistakes and regret them. If you make fewer mistakes in your speech and have fewer regrets in your actions, your official salary will naturally come to you. Detailed explanation: The difficulty in this chapter lies in the word "Lu". As usual, the three people above took "Lu" as the "Lu" of "Lu position and salary", thus playing the trick of "official position", but they did not know that this was just a latecomer. mean. The original meaning of "Lu" is "blessing, good luck", "Shuowen": "Lu, blessing", and "The Book of Songs" also has "Heaven is blessed by Erlu". This was a common thought among people at that time, and "lu" was given by God. In fact, to this day, this is also a common idea among Chinese people, otherwise fortune-telling and the like would not have such long-lasting prosperity. From the perspective of cultural types, the earliest cultural type in human society is the so-called "witchcraft culture", such as "Heaven Becomes Erlu", which is a typical "witchcraft culture", and what Confucius broke here is exactly this kind of "witchcraft culture" culture” logic. But the actual Chinese history is not inherited by Confucius, but by Confucius who has been transformed by "shaman culture". What Confucius opposed was finally packaged as Confucius. This is not a special phenomenon in world history. What happened to Marx was more modern and tragic. Great ideas and their ultimate fate cannot escape this kind of modification, but great ideas cannot be finally modified. This is also the norm in history: great ideas always "get together". Zizhang, a student of Confucius in his later years, came to Confucius and hoped to "learn from Qianlu", that is, to learn how to seek blessings and luck. "Qian" has a flat tone and means "to obtain". To survive in the real society where "people don't know", one thing that can never be separated is this "doing". The most important thing to be able to "do" what you "do" is the so-called "fame" and "profit". No one can escape these two words, and they are interdependent. What most people call good fortune and good luck are also inseparable from gaining "fame" and "profit". There are those who say they don't want "fame" and "profit", but they are basically losers who "do it". If they fail, they will run away. In the end, they will have a false reputation that sees through "fame and wealth", and they are still in "fame and wealth". Chinese literati often pretend to like Tao Yuanming very much, and regardless of whether they really like Tao Yuanming or pretend to like him, this name of "hiding", the so-called name of "not collaborating with others", is what they really want to "do". In the so-called "pastoral", can Tao Yuanming really compare to any real farmer? Tao Yuanming and his like simply failed and escaped into a fantasy world to blaspheme. Later, the literati continued to blaspheme in Tao Yuanming's self-blasphemy, and gained a "clear name" and "high reputation", and gained the title of "lasting a name through the ages." How can "profit" be separated from the two words "fame and profit"? Now, everyone strips off and goes straight to "fame and fortune", which seems less hypocritical and a bit cute. Confucius lived in reality, and of course he would not hypocritically escape from the reality of "fame and fortune". But from Confucius' perspective, what he "did" was the "lu" of "great fame and great fortune". What is "great fame and great fortune"? It is the "way of the saint", which is to transform the world where "people don't know" into a world where "people are not stunned". This is the real "fame and fortune", the real "lun", the real blessing and happiness. Luck, this is the true happiness of all mankind. Of course, what Zizhang wants to ask is only the question of individual happiness. This is one of the most important questions for anyone. No one really wants to have no luck or luck, even if he has a tendency to be abused. People also have their blessings and luck. For him, being abused happily is considered a blessing and luck. Therefore, how to "do money" is a problem that must be solved for individual survival. Of course, the same principle applies to countries and societies. Confucius's answer did not involve the "Heaven being Erlu" of "witchcraft culture" at all. Some people may argue that the "Book of Songs" was compiled by Confucius. If Confucius did not agree with this idea, why would he retain the poems related to "Heaven is protected by Erlu". This kind of problem is not a problem at all. Just like this ID is explaining Confucius now, it does not mean that Confucius's realm is the realm of this ID.

This ID has said many times that neither Confucius nor Marx is the ultimate, but if you can’t even understand Confucius and Marx, you can’t even understand the ultimate. Among all human thoughts, Confucius and Marx are the highest in history. We must first grasp them before discussing the rest. But don’t think that this is Zen. This is the thought of this ID and has nothing to do with it. This ID just sees that no one can really understand Confucius. It is all misinterpretation, so I spend this time writing about Confucius. But what does this have to do with this ID? How could Confucius and Marx understand the realm of this ID? By the same token, Confucius may of course have compiled poems related to "Heaven Becomes Erlu", but with the "witchcraft culture" stuff of "Heaven Becomes Erlu", how can one understand Confucius' realm? In fact, Confucius's answer comes entirely from the previous chapter. "Hearing more" and "seeing more" are the prerequisites for wisdom. Confucius’ words, in a nutshell, are “blessings and wisdom.” "Que" means removal; "you" means fault; "terrible" means danger; "regret" means fault. "There are few words and few regrets in actions" is a typical intertext, which means "there are few mistakes in words and deeds". Interpreting "regret" as "regret, remorse", etc. is a failure to understand the grammatical function of intertextuality. "Hearing a lot eliminates doubts", having extensive knowledge eliminates doubts; "seeing a lot and eliminating dangers" means having profound knowledge and eliminate dangers. Now that doubts and dangers have been eliminated, why should we "be careful in what we say" and "be careful in what we do"? In fact, the real big doubt is the absence of doubt. Which person's words and deeds are not based on the belief that they are very sure? People always fail where they are most certain and have no doubts; and it is easier to understand that thinking that there is no danger is the greatest danger. Doubts and dangers are "not a problem" in life and have no place. Life is full of doubts and dangers. Human life, like a candle in the wind, can be blown out anytime and anywhere. As for people's doubts, there are even more. They are in dilemma anytime and anywhere. "Doubt" and "Peril" are both "not in trouble". It is precisely because of the lack of position of "Doubt" and "Peril" that "Que Yi" and "Que Sui" have the position. But this secondary "trouble" is like floating in the ocean, and the "rest" is the ocean, and the "doubt" and "peril" of "no trouble" are the ocean. Therefore, we can only "be careful about the rest" and "be careful about the rest" ".

"Care" is generally interpreted as "caution"? So what is "prudent"? Does that count for Hamlet? If you are a fool, no matter how careful you are in your words and deeds, you will still be a fool. Prudence is related to your position. Only with such knowledge and knowledge can you be so cautious, and this is your position. The rotten Confucians turned "cautious" into a trick of "cautious", and then used a famous saying of "cautious" to turn the Chinese people into cautious cowards, who "especially" and "regret" a lot. "Shen" means "shun" and "follow". This usage was very common in the pre-Qin era, for example, it can be found in "Mozi", "Xunzi", "Guanzi" and "Hanfeizi". "Follow" what? It means "hearing a lot" of what you hear and "seeing a lot" of what you see. Everything about human beings can only start from reality and the current position of reality. However, the current position of reality does not come from thin air. It comes from what you "hear" and what you "see". However, "hearing" and "seeing" must be "much" before we can be "cautious", otherwise we will just follow what others say and do what others do.

And "the rest of words and deeds" are inseparable from the position of "hearing and seeing". Only with such "hearing and seeing" can we have such "words and deeds". Only by "hearing and seeing more" can you be "cautious in your words and deeds"; only by being "cautious in your words and deeds" based on "hearing and seeing more" can you "regret when you have few people" and can you "be successful in it". According to Confucius, a person's "lu" comes from his "words and deeds" rather than "heaven's quilt". "Human" includes people in the sense of class, society and individuals. The blessings and misfortunes of mankind, human society, individuals, and countries are all caused by one's own words and deeds. To "do" one's "money", Confucius pointed out the only realistic possibility, which is: to hear more and see more, to be careful in words and deeds, and to be regretful if you don't have enough. Only by following these nine words faithfully will we be able to achieve "both happiness and wisdom". The "completeness" of "blessing" cannot be separated from the "completeness" of "wisdom", and "wisdom" does not have the "completeness" of "blessing", which is just pale wisdom and does not help. There are two poems in this ID that evaluate Mao: "Once the world and the earth worked together, after all, heroes are not free." If "blessings and wisdom are both balanced", then "heaven and earth work together"; if "blessings and wisdom are partial", then "heroes are not free". "Hear and see more, be careful in your words and deeds, and regret when you are few", which cannot be separated even for a moment. The literal translation of "Zhang Shuo Zen" in vernacular is by Zhang Xueqianlu. Confucius said: If you hear too much, you will be suspicious, and if you speak carefully about the rest, you will be few and far between. There are many dangers, and if you do the rest with caution, you will have few regrets. There are few words and few regrets, and therein lies the fortune. Confucius said: Zi Zhang asked about the method of obtaining good fortune. Confucius said: Having extensive knowledge and knowledge eliminates doubts, and having profound knowledge eliminates danger. If you follow such "hearing and seeing" and "speak and act" like this, you will have fewer mistakes in your words and deeds. If you make few mistakes in your words and deeds, you will have good luck.