But if they have nothing to ask for from others, they cannot be subdued, and they are moral and self

1. When Jia Weigong was the prime minister, there was a Taoist priest surnamed Xu, who never told others his name, and called himself "I" regardless of the status of the other party, and people at that time called him "Xu I". This person is very outstanding in his speech (admissible), but he is very arrogant and treats the minister as a minister. When Jia Weigong heard that he wanted to see him, he sent people to invite him four times, but he didn't come.

So he sent people to invite him bitterly. So I rode on a donkey and went straight to the prime minister's living room. The gatekeeper stopped him and did not allow him to ride on a donkey.

The gatekeeper said: "This is the gate of the Prime Minister's Mansion, even the Prime Minister has to get off the mount." "Let me say

I don't have anything to ask the prime minister for, it's the prime minister who wants me to come. If that's the case, just let me go. So he left the donkey and went on his own.

The gatekeeper hurriedly chased him, but did not chase him back, so he could only go back and tell the prime minister. Jia Weigong later asked him to come, but he never came again.

2. The consciousness represented here is: always. 3. The reason why he is not as good as the Prime Minister's Mansion is that the gatekeeper of the Prime Minister's Mansion does not allow him to ride a donkey into the Prime Minister's Mansion, which shows my arrogance. 4. Be arrogant.

From the Son of Heaven to the common people, one is based on self-cultivation": from the head of state to the common people, everyone must hold the banquet based on self-cultivation. From "The Book of Rites: University.

From the Son of Heaven to the Shuren, they are all based on self-cultivation. Those who are chaotic and end up in the end will not be the same. What is thick is thin, and what is thin is thick, and there is nothing. ”

Translation: From the head of state to the common people, everyone must take the cultivation of character as the foundation. If this root is disturbed, it is impossible for the family, the clan, the country, and the world to be governed well.

It is also impossible to put the cart before the horse and try to do things well, regardless of priorities!

"University" is an essay on Confucian self-cultivation, Qi family, governing the country and leveling the world.

The prose of thought, originally the forty-second chapter of "Little Dai Li Ji", is said to have been written by Zeng Zi during the Spring and Autumn Period and the Warring States Period, and it was actually the Qin and Han dynasties.

Shi Confucianism's work is an important work on the discussion of educational theory in ancient China.

Cheng Hao and Cheng Yi of the Northern Song Dynasty tried their best to respect the Southern Song Dynasty.

Zhu Xi also wrote "University Chapters and Sentences".

In the end, it was with "The Mean", "Analects" and "Mencius".

It is also called the "Four Books". After the Song and Yuan dynasties, the "University" became the official textbook of the school and the required reading for the imperial examination, which had a great impact on ancient Chinese education.

The "Three Programs" (Ming Mingde, Closeness to the People, and Perfection) and the "Eight Articles" (Gewu, Zhizhi, Sincerity, Righteousness, Self-cultivation, Family, Governance, and Peace) put forward by the University emphasize that self-cultivation is the premise of governing people, and the purpose of self-cultivation is to govern the country and level the world, and explain the consistency of governing the country and leveling the world and personal moral cultivation.

The full text of the book is concise, profound in connotation, and far-reaching, mainly summarizing the pre-Qin Confucian theory of moral cultivation, as well as the basic principles and methods of moral cultivation, and also systematically expounding Confucian political philosophy, and has profound enlightenment on life, handling affairs, and governing the country.

Mencius said, "The trees on the Ox Mountain used to grow luxuriantly, because they grew on the outskirts of the metropolis and were often cut down with swords and axes, so how could they maintain their luxury?" Although it grows day and night, moistened by rain and dew, and not without new shoots and shoots, the cattle and sheep graze on the hill again, so the cow hill becomes so bare.

When people see it bare, they mistakenly think that it has never grown trees, is this the nature of the mountain? Isn't there love and the best way to behave in some people? The reason why they abandon their conscience is because they cut down it every day like a knife and axe with a tree, how can it be beautiful?

Although they rested day and night to cultivate their good hearts, and were exposed to the clear air of the morning, and their love and hatred were similar to those of ordinary people, what they did the next day was curbed and died out because of their bondage. The many repetitions of bondage make it impossible for the good heart that rests in the night to remain; The kindness that rests at night cannot be kept, and it is not far from the beasts. Is it the essential characteristic of human beings that people see his animal-like behavior and think that he has no good qualifications at all?

Therefore, if you get a certain amount of cultivation, there is nothing that does not grow; If you lose your cultivation, there is nothing that does not die. Confucius said: 'If you grasp it, you will survive, and if you abandon it, you will perish; If you don't have to go in and out, you don't know what happened in the past.

That's for the human heart! ”

The people from afar still did not submit, so they thought that Senyuan carried forward the culture and education and made them come to follow. Therefore: to undertake the previous "husband is like this", translated as "still".

Come: make the usage, make the ......to attach. The full sentence is:

If the husband is so, so the distant people are not satisfied, then the cultivation of virtue has come to it, and since it comes, it will be safe. Translation: In this way, the people from afar will not be submitted, so they will be recruited by the culture of culture.

When they come, you have to reassure them.

If people from afar are not satisfied, they will be repaired since Wende, and if they come, they will be called to change.

The people from afar were not convinced, so they had already recruited them since Xiu Wende, and they wanted to settle them down, and since Houhe Juzhi came, they had to settle down here.

Zi said: "Rich (1) and can be sought (2) also; Though the whip is the one (3), I am also the one who does it. If you can't ask for it, you can do it from my brother.

Notes] (1) Rich: refers to being promoted to an official and making a fortune. (2) Seeking:

It means that it is in harmony with the Tao, and you can ask for it. (3) Whip bearer: In ancient times, it was the Son of Heaven, the princes and the people who opened the way with a whip in their hands when they entered and exited.

It means low-status ministry. Confucius.

said: "If wealth is in line with Fengzhou Road, you can pursue it, although it is an inferior errand for people to carry out whips, I am willing to do it." If wealth is not in line with the Tao, there is no need to pursue it, then I still do it according to my hobby.

Commentary] Confucius again mentioned the relationship between wealth and Taoism here. As long as it conforms to the Tao, the rich can go to the envy of the dust; If it is not in accordance with the Tao, wealth cannot be pursued. Then, he did what he loved.

From here, it can be seen that Confucius is not opposed to being an official or making a fortune, but he must conform to the Tao, which is a matter of principle, and Confucius showed that he would not violate his principles to pursue wealth and glory.

The saint treats the world from the perspective of non-action, and carries out education in a way that does not speak.

From: Pre-Qin Lao Tzu "Lao Tzu Tao Jing Chapter 2".

Excerpt: It is to do nothing for the saints, to teach without words, to do all things without resignation, to be born without having, to be for the sake of not being ashamed, and to be successful and to live. Fu Wei Fuju is not going to go.

Translation: Therefore, the saints approach the world from the point of view of non-action, and teach in a way that does not speak: let all things arise naturally without rejecting them, do something, but do not add their own inclinations, and do not pretend to be accomplished. It is precisely because of the lack of credit that there is no need to lose.

The relevance is as follows. Both of these chapters of Lao Tzu put forward the idea of "sage" inaction, which is the rule of sage. Lao Tzu repeatedly emphasized that only by conforming to the laws of nature and doing nothing is what a sage should do.

Lao Tzu's "sage" does nothing, not not to do nothing, but not to act recklessly, not to do nothing. He believed that the "sage" who embodied the "Tao".

If you want to govern the people, you should not honor the talents and abilities, so that the people will not compete for fame and fortune. However, the sage that Lao Tzu talked about does not do is neither to say that human nature is good nor evil, but that human nature is originally pure and simple. If there is a virtuous atmosphere in society, people will certainly not turn a blind eye to this, and it will definitely provoke people's desire to possess and chase, which will lead to chaos in the world.

If people are not allowed to see what they can covet, then they can maintain their pure nature of "ignorance and desirelessness." so that people do not covet. Making people ignorant and desireless is not to deprive people of their right to live, but to "strengthen their stomachs" and "strengthen their bones" as much as possible, so that the people's lives can be fed and clothed, and their bodies can be healthy and self-providing; In addition, if you do not have the will to be strong and competitive, you will conform to the laws of nature and achieve the rule of the saint's inaction.