A detailed explanation of The Analects of Confucius Gongye Chang

This quotation consists of 28 chapters, mainly about benevolence. In this article, Confucius and his disciples discussed the characteristics of benevolence from various aspects. In addition, this famous saying also includes "You can't carve a rotten wood". The wall of dirt can't be broken. "Listen to what he says and see what he does." Be sensitive and eager to learn, and don't be ashamed to ask questions. Look before you leap "and so on. These thoughts have a great influence on later generations.

It turns out that the son of 5. 1 is called Gongyechang (1), "and he is also a wife. Although it is in (2), it is not a crime. "Take his son as his wife. "

(1) Gongye Chang: A native name, a celebrity of Qi State and a disciple of Confucius. (2) "Cuan": the voice of léi xiè, the rope used to bind prisoners, here refers to the prison. (3) Zi: In ancient times, both men and women were called Zi.

Confucius commented on Gongye Chang: "You can marry your daughter to him. Although he is in prison, it is not his crime. " So Confucius married his daughter to him.

In the comments in this chapter, Confucius spoke highly of Gongye Chang, but did not explain what outstanding things Gongye Chang did. But from the central content of this article, as a teacher of Gongye Chang, Confucius got a comprehensive understanding of him. Confucius can marry his daughter to him, so Gongyechang should at least be kind. This is what Confucius has repeatedly asked his students.

The original 5.2 sub-predicate Nan Rong (1), "State-owned Dao (2), but not abolished (3); The state has no way to avoid punishment (4). " Marry his brother's son as his wife.

Note (1) Nanrong: Nangong Shi Ming, whose real name is Zi Rong. Confucius' students generally call him Nan Rong. (2) Tao: The Tao mentioned by Confucius here means that a country's politics conforms to the highest and best principles. (3) Scrapping: Scrapping and not appointing. (4) Punishment: Punishment.

Confucius commented on Nan Rong: "If there is a state-owned road, there will be officials to do it; When the country has no way, he can also be exempted from punishment. " So he married his niece to him.

In this chapter, Confucius also made a high evaluation of Nan Rong, and did not explain what outstanding performance Nan Rong had. Of course, he can marry his niece to Nan Rong, which also shows that Nan Rong is kind.

Original 5.3 Zi is called Zi base (1), and a gentleman is like a man (2). If there is no gentleman in Lu, why take Si (3)? "

Note: (1) Subedge: The surname Mi (sound fú) is unknown, and the word Subedge. Born in 52 1 year BC, 49 years younger than Confucius. (2) If a person: this, this person. (3) Si Yan Qu Si: Si, this. The first "Si" refers to inferiority complex, and the second "Si" refers to inferiority complex.

Confucius commented on Zijian: "This man is really a gentleman. If Lu has no gentleman, how can he get this virtue? "

Comment on Confucius calling Zi a gentleman here. This is the first level, but it goes on to say that if Lu had no gentleman, it would be impossible for his son to learn the character of a gentleman. The implication is that he is a gentleman himself, and the virtue of being modest and courteous is cultivated by him.

The original 5.4 Zigong asked, "What if you give it?" Confucius said, "A woman is also a utensil." He said, "What is it?" Yue: (1) also

Note (1) Hu Lian: The utensils used to hold food during ancient sacrifices.

Zi Gong asked Confucius, "What am I like?" Confucius said, "You are like a vessel." Zi Gong asked again, "What is it?" Confucius said, "It's Hu Lian."

Commenting on Confucius' comparison of Zi Gong to Hu Lian, he affirmed that Zi Gong had certain talents, because Hu Lian was a precious and gorgeous ancient ritual vessel. However, if we analyze it in the last two chapters, we can see that Confucius looked down on Zi Gong and thought that he did not reach the level of "a gentleman's instrument", but only had certain talents.

The original 5.5 still said: "Brave (1) also benevolent (2)." Confucius said, "What's the use? The emperor's people use their mouths (3) and hate people repeatedly, but they don't know their benevolence (4). How to use it? "

Note (1) Yong: Ran Mingyong, born in 522 BC, was a student of Confucius. (2) I: I am eloquent. (3) Mouth-to-mouth: words are convenient, words are fast, and words are many. (4) I don't know its benevolence: it means that the eloquent person has benevolence and no benevolence.

Some people say, "ran yong is a man of righteousness, not eloquence." Confucius said, "How can you speak? A glib argument with others often leads to resentment. I don't know if such a person is benevolent, why do you want to talk eloquently? "

Comment on Confucius' comments on ran yong and put forward his own views. He thinks that it is enough for people to be kind, and there is no need for glib words. The two are opposites in Confucius' idea. Of course, people who are good at talking have no kindness, and people with kindness don't have to be eloquent. Serve people with virtue, not orally.

It turns out that the son of 5.6 became an official of Qidiaokai (1). Right: "I can't believe it." Zi Shuo (2).

Note (1) Qi Diaokai: Qi Diao was born in 540 BC and was a disciple of Confucius. (2) Say: the sound yuè is the same as "Yue".

Confucius made Qi Diaokai an official. Qi Diaokai replied: "I have no confidence in being an official." Confucius was very happy to hear that.

Comment on Confucius' educational policy is "learning to be excellent is to be an official" Learning knowledge must be an official. He often instills in students the idea of being an official by reading, and encourages and recommends them to be officials. Confucius asked his student Qi Diaokai to be an official. Qi Diaokai felt that he had not reached the realm of "learning to be an official" and was not sure whether he was eager to be an official. Confucius was very happy that he wanted to continue studying etiquette and become an official in the future.

5.7 Confucius said: "If the Tao fails, it can float on the sea from (1), from (2) me, from you!" Lutz listened to the music. Confucius said, "You Hao is braver than me and has nothing to learn from."

Note (1): The sound is fū, which is used for the raft crossing the river. (2) Follow: follow and follow.

Confucius said, "If my idea doesn't work, I will go overseas by raft. The only person who can follow me is probably Zhong You! " Lutz was very happy to hear that. Confucius said, "Zhongyou, courage has surpassed me, and there is no other talent to be recommended."

On Confucius' efforts to promote his thought of rule by courtesy under the historical background at that time. But he is also worried that his idea won't work, and plans to go overseas by raft at an appropriate time. He thinks Luz is brave and can go with him, but at the same time he points out that Luz's shortcoming is that he is just brave.

The original 5.8 Meng asked Ren Hu? Confucius said, "I don't know." Ask again. Confucius said, "Jun is a thousand times the country, so you can make it (1) without knowing its benevolence." "What can I ask?" Confucius said, "Ye Qiu, a city with thousands of rooms (2) and hundreds of riders (3), can be slaughtered for it (4) without knowing its benevolence." "What about red (5)?" Confucius said, "Chiye, gird up your waist and stand in court (6). You can talk to the guest (7) without knowing his kindness."

Note (1) Fu: Military Fu, the military expenditure collected from residents. (2) The city of thousands of rooms is the settlement of ancient residents, which is roughly equivalent to the later towns. Dayi with 1000 households. (3) Hundred Rides House: refers to the land collected by Dr. Qing. At that time, the doctor had a hundred riders, which was the largest of the collected land. (4) slaughter: retainer, manager. (5) Chi: surnamed Chi, born in 509 BC, a student of Confucius. (6) Stand in court with a drawstring: It refers to standing in court in a formal dress. (7) Guests: refers to ordinary guests and guests.

Meng Wubo asked Confucius, "Has Luz been kind?" Confucius said, "I don't know." Meng asked again. Confucius said, "Zhong You, in a country with 1000 personnel carriers, can let him manage the army, but I wonder if he has done it." Meng Wubo asked again: "What kind of person is Ran Qiu?" Confucius said, "Ran Qiu can be the general manager in a public city with thousands of families or a fief with hundreds of chariots. I wonder if he has done it." Meng Wubo asked again, "What about Gong Xichi?" Confucius said, "Gongxichi can let him stand in the imperial court in a formal suit and receive distinguished guests. I don't know if he has done it. "

In the comments in this passage, Confucius evaluated his three students, and the evaluation standard was "benevolence". He said that some of them can manage the military, some can manage internal affairs, and some can handle diplomacy. In Confucius' view, although they have their own specialties, all these specialties must serve the political needs of rule by courtesy and rule by virtue, and must be based on benevolence and virtue. In fact, he put "benevolence" in a higher position.

5.9 Confucius said, "Which is better, women or Hui people (1)?" He said, "How dare you turn back if you give it? I will also hear that it knows ten and two. " Confucius said, "Buddha is as good as a monarch. I am with a woman. "

Note (1) Yue: Exceed or surpass. (2) ten: the whole index, the old note cloud: "one, the number of numbers; Ten, the end of the number. " (3) Two: The old note cloud: "Two pairs." (4) and: agree, agree.

Confucius said to Zigong, "Who is better than Yan Hui?" Zi Gong replied, "How dare I compare with Yan Hui? Yan Hui, he can infer ten things when he hears one thing; As for me, knowing one thing can only infer two things. " Confucius said, "Not as good as him. I agree with you, not as good as him. "

Comment on Yan Hui as one of Confucius' most proud students. He is diligent in learning and willing to think independently, so he can know everything, say everything, and achieve mastery. So Confucius praised him greatly. And I hope his other disciples can also study as hard as Yan Hui, draw inferences from others, and get twice the result with half the effort in learning.

It turned out that 5. 10 was slaughtered and slept during the day. Confucius said, "You can't carve rotten wood, and you can't smash the wall of dung (1). Why punish it (3)!" Confucius said: "I start with others, I listen to what they say and believe what they do;" Today, I am a man. I listen to his words and watch his actions. Yu Yu and ④ have changed. "

Note (1) Manure: rotten soil and dirty soil. (2) I: sound wū, a trowel for plastering walls. This refers to painting the wall with a trowel. (3) Zhu: It means to blame and criticize. (4) and: modal particles.

Zaiyu sleeps during the day. Confucius said, "You can't carve rotten wood, and you can't draw a wall of dirt. What's the use of blaming this person? " Confucius said: "At first, after listening to people's words, I believed in people's behavior;" Now I listen to him and observe people's behavior. I changed the way I observe people here. "

Confucius criticized the students who criticized Confucius for sleeping during the day. It's not as simple as it seems. It can be seen from the relevant contents of the first and second chapters that Zaiyu was reprimanded by Confucius for his heresy. In addition, Confucius also put forward the correct way to judge a person here, that is, listen to his words and observe his actions.

5. 1 1 Confucius said, "I have never seen an upright man." Or: "Shen (1)." Confucius said, "If you want it, why is it right?"

Note (1) Shen: Shen, with the voice of chéng. The surname Shen is Zi Zhou, a student of Confucius.

Confucius said, "I have never seen a strong man." Someone replied, "Shen Yong is very powerful." Confucius said, "Shen Yong has too many desires. How can he be strong?"

Comments on Confucius has always believed that if a person desires more, he will violate the Rites of Rites. From this chapter, people's excessive desire can not only achieve "righteousness", but even achieve "rigidity". Confucius generally does not oppose human desires, but if he wants to be a benevolent gentleman, he must abandon all kinds of desires and devote himself to Tao.

The original 5. 12 Zigong said, "I don't want others to add me, I want to add others." Confucius said, "Giving is beyond your power."

Zi Gong said, "I don't want what others have imposed on me, and I don't want to impose it on others." Confucius said, "Given it, it is beyond our power."

The original 5. 13 Zi Gong said: "The text of Confucius (1) is available and audible; Confucius' nature of speech (II) and Heaven (III) cannot be obtained or heard. "

Note (1) Article: This refers to books, rites and music taught by Confucius. (2) Sex: human nature. Chapter 17 of Yang Huo mentions sex. (3) Heaven: Destiny. In the Analects of Confucius, Confucius talked about heaven and life in many places, but there was no Confucius' remarks about heaven.

Zi Gong said: "The knowledge of etiquette, music, poetry and books taught by teachers can be learned by listening and speaking;" The theory of human nature and the theory of heaven taught by teachers cannot be learned by listening. "

In Zi Gong's view, the specific knowledge of Confucius' rites and music poems can be seen and touched, and can only be learned by hearing, but the theory of human nature is profound and mysterious, not audible and understandable, and can only be mastered by engaging in inner experience.

The original 5. 14 Luz has heard of it, but he will be afraid if he can't do it.

When Luz heard a new truth, he was afraid to hear it, but he didn't put it into practice himself.

The original 5. 15 Zigong asked, "Why can Kong Wenzi (1) be called Ye Wen?" Confucius said, "I am sensitive to (2) and eager to learn, and I am not ashamed to ask questions. It is also based on text. "

Note (1) Kong Wenzi: Kong Kun, Doctor Wei Guo, posthumously named. (2) Sensitivity: agility and diligence.

Zi Gong asked: "Why did you give posthumous title, a' literature' in A Zi, Kong Wen?" Confucius said, "He is smart, diligent and eager to learn, and he is not ashamed to ask questions. He is from posthumous title."

In this chapter, Confucius talked about the problem of "not ashamed to ask questions" when answering Zi Gong's question. This is the method that Confucius has been using in his research. "Being quick and eager to learn" means being diligent and eager to learn. "Don't be ashamed to ask questions" means not only to listen to and solicit the opinions of teachers and elders, but also to solicit the opinions of all those who don't have as much general knowledge as themselves. Don't be ashamed of it. Confucius's "shameless questioning" is manifested as follows: First, students who study nearby, that is, they learn while teaching, which is recorded in many places in The Analects. The second is to learn from the people. In his view, the masses can learn a lot, which can also be found in The Analects. His learning attitude of "not ashamed to ask questions" has had a far-reaching impact on later scholars.

5. 16 Wei Zi-chan (1) has four ways of being a gentleman: "Its way respects people, its thing respects people, its benefits support people, and its meaning is for the people."

Note (1) Zi Chan: A famous overseas Chinese surnamed Gong Sun, Zi Chan, a doctor of Zheng State, was once Zheng Qing, the grandson of Zheng Mugong, and a sage of Zheng State in the Spring and Autumn Period.

Confucius commented on Zi Chan, saying: He has four virtues of a gentleman: "Act solemnly, be respectful to the king, be kind and protect the people, and make statutes for the people."

This chapter comments on Confucius' way of being a gentleman, that is, the way of governing the country. When Zheng Jiangong and Zheng were in power, Zi Chan was in power for 22 years. At that time, in the state of Jin, when mourning for the Duke, the Duke of Qing and the V, and in the state of Chu, when Wang * * *, Kang Wang, Yong 'ao, the Spirit King and the V, it was the time when the two countries were competitive and fighting endlessly. Zheng is located in a strategic place, but among these two big countries, the son is neither humble nor supercilious, which makes the country respected and safe. He was indeed an outstanding politician and diplomat in ancient China. Confucius spoke highly of the offspring, and thought that these four virtues were necessary to govern the country and ensure the country.

5. 17 Confucius said: "Yan (1) is good at making friends with people, but she keeps people at a respectful distance (2)."

Note (1) Yan: a famous doctor in Qi State, a baby. The sixty-second volume of Historical Records contains his biography. Ping is his posthumous title. (2) Jingjiu: "Wisdom" refers to beauty here.

Confucius said, "Yan is good at making friends with people. After knowing each other for a long time, others still respect him. "

It is difficult for Confucius to praise Yan Ying, the doctor of Qi State, because he is kind to others and can gain the respect of others. On the one hand, Confucius praised Yan Ying, on the other hand, he hoped that his students would learn from Yan Ying, be kind to others, respect and love each other, and become moral people.

5. 18 Confucius said, "Zang Wenzhong (1) lives in Cai (2) and he lives in Mountain Festival (3). How could he know! "

Note (1) Zang Wenzhong: His real name is Zang Sun, and posthumous title is Wen. Confucius accused him of being "heartless" and "unwise" because he didn't observe rites. (2) Cai: the turtle used by the monarch for divination. This place produces turtles in Cai, so the big turtle is called Cai. (3) Algae node: the bucket arch on the node and column. Zhuō not, short column on the beam. Carve the bucket arch into the shape of a mountain and draw water grass patterns on the trees. This is the way to decorate the ancestral temple of the ancient emperor.

Confucius said, "Zang Wenzhong hid a big turtle, whose house was carved in the shape of a mountain, and its short column was painted with grass patterns. How can he be considered wise? "

Comment on Zang Wenzhong was called a "wise man" at that time, but he didn't care about ceremony. He ignored the provisions of "Zhou Li" and even built a big house for hiding turtles and decorated it in the style of the emperor's ancestral temple, which was a kind of "more ceremony" in Confucius' view. So Confucius accused him of being "heartless" and "unwise".

The original 5. 19 Zhang Ziwen: "Ling Yin Wen Zi (1) is the third official of Ling Yin, and there is no joy; Three has two, no sorrow. The management of the old Lingyin must report to the new Lingyin. What is it? " Confucius said, "Loyalty." Yue: "Is it benevolent?" "I don't know. How kind? " "Cui Zi (3) killed Qi Jun (4), and Chen Ziwen (6) had ten horses and abandoned them. As for other countries, he said,' You are my doctor in Cui Zi.' Violate it. One of the states said, "You are my doctor, Cui Zi." What if it is violated? Confucius said, "I see. Say, "What about the benevolent? Say, if you don't know, how can you be kind? "

Note (1) Lingyin: Lingyin, the official name of Chu, is equivalent to Prime Minister. Wen Zi is a famous prime minister of Chu. (2) three times: three times. Yes, memories. (3) Cui Wen: Cui Jue, a doctor of Qi, once killed Qi Zhuanggong, which caused great repercussions at that time. (4) Killing: The subordinate killed the superior. (5) Qi Jun: Qi Zhuanggong who was killed by Cui Xun. (6) Chen Wenzi: Doctor in Chen Guo, whose name is unknown.

Zhang Zi asked Confucius, "Your son Yin was the prime minister of Chu several times, but he didn't look happy. He has been fired several times and seems to have no resentment. Every time he is removed from office, he will tell the new prime minister who will take over all his political affairs. What do you think of this man? " Confucius said, "It can be regarded as loyalty." Zhang Zi asked, "Is it benevolence?" Confucius said, "I don't know. How can this be considered kind? " (Zhang Zi asked again:) "Cui Yao killed his monarch, and Chen Wenzi's family had forty horses, so he abandoned them and threw Qi to other countries. He said that the ruler here was similar to Cui Zi, our doctor of Qi, and left. He said that in another country, the ruler here is similar to our doctor Cui Zi, and he left again. What do you think of this man? " Confucius said, "It's really high." Zhang Zishuo: "Is it benevolence?" Confucius said, "I don't know. How can this be considered kind? "

Comment on Confucius' view that Lingyin Wen Zi and Chen Wenzi are loyal to the monarch; A thing that is useless to rebels is noble, but neither is benevolent. Because in Confucius' view, "loyalty" is only one aspect of benevolence, and "purity" is the martyrdom spirit dedicated to maintaining rites. Therefore, it is not enough to be loyal and lofty.

The original 5.20 Ji Wenzi (1) thinks twice before you act. Hearing this, Zi said, "No more, Si (2) will do."

Note (1) Ji Wenzi: The father of Ji, Lv Chenggong and Lu Xianggong are Zhengqing, and the text is posthumous title. (2) study: just.

Ji Wenzi has to think about everything many times. Confucius heard this and said, "Think again."

Think twice about everything. Generally speaking, the advantages outweigh the disadvantages. Why didn't Confucius agree with Ji Wenzi after hearing about it? Some people say: "Wen Zi's plan to hide people's eyes and ears all his life is too clear, so his beauty and evil are not hidden from each other, and he thinks twice about his illness." . Among the three views, too sophisticated and too cautious; However, its shortcomings will be selfish. "("Guan Maoyong: A Record of the Analects of Confucius ") At that time, Ji Wenzi was too cautious and worried too much, so there were all kinds of ills. From a certain point of view, Confucius' words are not unreasonable.

Original 5.2 1 Confucius said: "Ning Wuzi (1), if you have a state-owned road, you will know, but if you have no road, you will be stupid. (2) If it is known, it can be reached, and it is stupid. "

Note (1) Ning Wuzi: His real name is Ning Mingyu, doctor of Weiguo, and "Wu" is posthumous title. (2) Fool: This means playing dumb.

Confucius said, "I'd rather be my son. He is wise if he has the Tao in the country, but dumb if he has no Tao in the country. His cleverness can be achieved by others, but his stupidity cannot be achieved by others.

Comment that Ning Wuzi is a well-behaved doctor. When the situation improved and was favorable to him, he gave full play to his wisdom and tried his best to be loyal to the politics of protecting the country and defending the country. When the situation deteriorated against him, he retired behind the scenes or played dumb everywhere in order to wait for the opportunity. Confucius basically held a positive attitude towards Ning Wuzi's practice.

Original 5.22 Zi Zaichen (1) said: "Still! Return to! The boys in our party are (2) crazy and simple (3) and (4) brilliant. I don't know why I cut it. "

Note (1) Chen: The name of an ancient country, located in the east of Henan and the north of Anhui. (2) The boy of our party: In ancient times, 500 households were the party. My party means my hometown. Boy, refers to Confucius' students in Lu. (3) Crazy Jane: ambitious but simple in behavior. (4) Yan: Fei, fěi, has the appearance of literary talent. (5) Cutting: cutting and control.

Confucius said in the state of Chen, "Go home! Go home! Students in their hometown are ambitious, but their behavior is simple; I have literary talent but I still don't know how to control myself. "

When Confucius said this, Ji Kangzi of Lu was in power, and he wanted to call Ran Qiu back to help with government affairs. So Confucius said, go back to be an official and realize your ambition. But at the same time, he also pointed out the problems of his students in Lu: simple behavior, not knowing how to control themselves, which still needs his education.

Confucius said on May 23rd, "Boyi Shu Qi (1) doesn't care about the old evil (2) but hates it with hope."

Note (1) Bo Yihe: two sons of Yin Mogu. After their father died, they abandoned each other and both fled to Zhou Wenwang. Get up and attack Zhou. They thought it was disloyal and unfilial, and they tried to stop it. After the Zhou Dynasty destroyed the Shang Dynasty and unified the world, he was ashamed to eat the food of the Zhou Dynasty, fled into the mountains to feed his hunger with weeds, and starved to death in shouyangshan. (2) old evils: old grievances. Refers to past hatred or festivals.

(3) hope: it is also rare.

Confucius said, "Boyi and Shu Qi don't remember past grievances, so they have less resentment."

In this chapter, Confucius mainly praised Boyi Shu Qi's "Forgetting the Past". Boyi and Shu Qi thought that Zhou Wuwang was "fighting violence with violence", opposing both Yin and Yin, but in order to maintain the ceremony of the monarch and his subjects, they stopped cutting Zhou, and finally starved to death in shouyangshan because they didn't eat. Confucius praised Boyi and Shu Qi from the perspective of never remembering others' old grievances, so that others would not remember their own old grievances. Confucius used such a story to tell the correct attitude towards life.

5.24 Confucius said, "Who is slightly taller (1)? Or begging for acyl 2, begging for neighbors and following it. "

(1) Wei: Wei Rengao, a native of Lu. People thought he was straightforward at that time. (2) acyl: sound x: vinegar.

Confucius said, "Who said Wei was straightforward? Someone asked him for vinegar, and he (not directly saying no, but secretly) went to his neighbor's house and asked for some. "

Comment on Wei's begging for vinegar from his neighbor's house, not just saying no. Confucius thought he was not straightforward enough. However, Confucius put forward in another chapter that "the father hides for the son and the son hides for the father" and advocated it. In his view, this is not "incorrect". Confucius can only explain this "ambiguity" with fatherly love and filial piety.

5.25 Confucius said, "Clever words make the color full of respect (1), Zuo Qiuming (2) is ashamed, and Qiu is also ashamed. If you hide grievances and make friends with others, Zuo Qiuming is ashamed and autumn is ashamed. "

Note (1) Gong Zu: First, both feet make a respectful gesture to please others; The other one is too respectful. The last sentence is used here. (2) Zuo Qiuming: a native of Shandong, who is said to be the author of Zuo Zhuan.

Confucius said, "Zuo Qiuming thinks such people are shameful, and so do I.. Putting resentment in my heart, but pretending to be friendly on the surface, Zuo Qiuming thinks this kind of person is shameful, and I feel shameful. "

Comment on Confucius' aversion to "rhetoric" mentioned in Cher. He advocates people's integrity, frankness and honesty, rather than duplicity and duplicity. This is in line with the basic requirements of Confucius to cultivate healthy personality. This kind of thought still has certain significance today, and it has strong pertinence for both the former and the latter.

Yan Yuan and the Discipline Poetry (1). Confucius said, "What a pity! (2) each has its own views. " Lutz said, "I wish I had horses and chariots, light clothes and friends. I have no regrets." Yan Yuan said, "May there be no kindness, no effort." Lutz said, "I want to hear about Zizi's ambition." Confucius said, "Old people have security, friends have faith, and young people have care."

Note (1) Waiter: Serve the food, stand by and accompany the distinguished person to call the waiter. (2) Why not? (3) cutting: boasting. (4) Shi Lao: stone, confession. Labor, credit. (5) A few people are pregnant: let a few people be taken care of.

Yan Yuan and Luz stood beside Confucius. Confucius said, "Why don't we talk about our own aspirations?" Lutz said: "I am willing to take out my own chariots, horses, clothes and fur robes and use them with my friends." If they wear out, I don't complain. " Yan Yuan said: "I am willing not to brag about my strengths and declare my contributions." Lutz said to Confucius, "I am willing to listen to your heart." Confucius said: "(My ambition is) to reassure the elderly, let my friends trust me and let the young children be taken care of."

In this chapter, Confucius and his disciples described their ambitions, mainly talking about personal moral cultivation and attitude towards life. Confucius attached importance to cultivating the moral sentiment of "benevolence" and strictly demanded himself and his students from all aspects. It can be seen from this passage that only Confucius' ambition is closest to "benevolence"

5.27 Confucius said, "It's gone! I haven't seen anyone who can see it and tell himself in it. "

Confucius said, "Well, I haven't met anyone who can see his mistakes and blame himself from the heart."

Throughout the ages, people often see other people's mistakes and shortcomings at a glance, but they can't see their own mistakes. Even if someone knows that he is wrong, he refuses to admit his mistake because of saving face or other reasons, not to mention heartfelt remorse. Even some people, when they make mistakes, don't check themselves carefully, but put the blame on others. This is a complete hypocrite. Confucius said that he had never seen anyone who had self-knowledge and corrected his mistakes. In fact, in real social life, do we see too few hypocrites?

5.28 Confucius said, "In a city with ten rooms, there must be people who are as loyal as Qiu, but not as eager to learn as Qiu."

Confucius said, "Even in a small village with only ten families, there must be faithful people like me, but they are not as studious as me."

Commenting on Confucius is a very frank and straightforward person. He thinks that his loyalty is not the most prominent, because in a small village with only 10 families, there are people who are as loyal as him. But he admits that he is eager to learn, which means that he admits that his virtue and talents are acquired, not "born". This is an understanding of the basic spirit of Confucius from one angle.