Seeking Fish on the Edge of the Wood From: "Mencius - King Hui of Liang": "To seek what you want by what you do is like seeking fish on the edge of the wood." /view/83684.htm ("King Hui of Liang Chapter and Verse")
Pull up seedlings to help grow Source: "Mencius - Gongsun Chou on") Song people have Min (1) its seedling is not long (2) and pull up (3) of the person, Mangan Ran (4) return, said (5) its people (6) said: "Today's disease (7) carry on! I (8) help seedlings grow!" His son tends to (9) and to (10) see, seedling is haggard (11) carry on. The world's (12) do not help seedlings grow few (13)! Thinking that it is not beneficial to give up the person who does not plow seedlings (14) also; help the long, pull up seedlings also; non-apprentice (15) unhelpful (16), but also harmful.
Out of the ordinary From "Mengzi Gongsun Chou": "The saint's people are also in the same category. Since the birth of the people, there has been no one more prevalent than Confucius." /view/78882.htm
("On the Chapter and Verse of Gongsun Chou"
For the Wealthy and the Unkind From Mencius - Teng Wengong: "For the rich and the unkind is not enough, and for the kind is not enough." /view/110834.htm
Yi Fu zhong shuo From Mencius - Teng Wen Gong 下-第六章》："Mengzi said Dai Bu Sheng said: 'Zi want to Zi's king of the good with it? I Ming told the son. There is a Chu doctor here, want his son of Qi language also; then make the Qi people Fu Zhu? Make the Chu people Fuzhu?' He said: 'Let the Qi people Fu Zhu.' Said: 'a Qi people Fu of, all Chu people shoo; although the day tart and seek its Qi also, can not be obtained. Cited and placed between the Zhuang Yue several years, although the day tart and seek its Chu, also can not be obtained. Zi said Xue Juzhou good soldiers, make it live in the king's office. In the king's place, the long, young, mean and honorable are Xue Juju also, the king who with for not good in the king's place, the long, young, mean and honorable are not Xue Juju also, the king who with for good, a Xue Juju, as if the king of Song, how? '" ("Teng Wengong Chapter and Verse") /view/16991.htm
Self-violence and Self-abandonment From Mencius - Li Lou Shang: "Those who are self-violent are not to be associated with words; those who are self-abandoning are not to be associated with deeds. The words are not righteousness and justice, which is called self-violence; my body can not live in benevolence and righteousness, which is called self-abandonment. Benevolence, people's safe house; righteousness, people's right way. I can't live in a safe house, and I can't live on the right path, so I'm sorry." /view/78457.htm
To be a teacher of others Source "Mengzi - Li Lou Shang" Chapter 23: "The trouble with people is that they are teachers of others." /view/244650.htm (《离娄章句上》)
左右逢源 出处《孟子-离娄下》："资之深，则取之左右逢其原。" /view/46786.htm
Night follows day From "Mengzi - Li Lou Shimou": "When one looks up and thinks, night follows day; when one is fortunate enough to get it, one sits down and waits for the day. If there is something that does not fit, he thinks about it night and day, and if he is lucky enough to get it, he sits and waits for it."...
/view/91373.htm (《离娄章句下》)
集大成者 出处《孟子赞赞孔子说："Confucius之谓集大成. The one who collects great accomplishments is also the one who makes golden sound and jade vibration." (Mengzi. Wanzhang under") Zhu Xi "Mengzi set of notes," said: "music has eight sounds: gold, stone, silk, bamboo, Lagenaria, earth, leather, wood, if you play a sound alone, it is a sound since always, and a small into."" Among the eight sounds, gold, stone for heavy, so especially for the outline of the sound of the discipline, and the gold began to vibrate and jade end stuttering Ran also, so and play eight sound The joints of small into a large into, as if the Confucius of the knowledge of all and Germany is not all." Music has eight kinds of pronunciation of the instrument, including metal and jade two is the most important. In the playing of music, one instrument is played as a small completion, starting with gold and ending with jade, and the eight tones are played together, this kind of combination of small into a great completion is called a set of great completion, which is known as symphony in modern times. Mencius used the music set Da Cheng as a metaphor for Confucius to set the great way of the first saint to become his own holy virtue. Mengzi's statement has a profound influence on future generations, Yuan Dade eleven years (1307) and Qing Shunzhi two years (1645) two emperors gave Confucius posthumous title, both use the word "Dacheng". Nowadays, Dacheng Hall is the main building in the Confucius Temple, which houses Confucius and the four pairs and twelve philosophers. Above the front door of the temple, there is a horizontal plaque with the inscription "Jin Sheng Yu Zhen".
Synthesizing the ideas of the previous generation to create a new system of thought, later generations are called "Dacheng". Such as Han Fei is the pre-Qin legal masters, Dong Zhongshu is the pre-Qin plutonium masters, Zhu Xi is the Song Dynasty science masters.
JinShengYuZhen (WanZhang sentence) ibid
One day's sun, one day's frost Source "Mengzi -告子上"："although there is the world of easy to produce things, one day of storm ("storm" through "exposure"), ten days of cold, there is not able to produce the world of easy to produce things. Ten days of cold, there is no one who can be born." /view/246831.htm
Concentration from Mencius: "The game for the number of the number, the number of small, do not concentrate on the will, then not also." ("Suzi Chapter and Verse")
Born in sorrow, died in peace and happiness source ("Suzi Chapter and Verse") " Shun hair in the field drains, Fu Shuo lifted in the version of the building between the Jiao Li lifted in the fish and salt in the pipe Yiguo lifted in the Shi, Sun Shu Ao lifted in the sea, Thyme Xi lifted in the city. Therefore, the sky will come down to the great task in the S (is) people also, must first bitter their will, labor their bones, hungry body, empty their bodies, line whisking its for, so move the heart to tolerate sex, has benefited from its can not be. People are always over and then can change, trapped in the heart, weighing in the consideration, and then made; signs in the color, hair in the voice, and then metaphor. If you enter the country without any law, and leave the country without any enemy, the country will die. Then know born in fear, and die in peace and happiness. "
Words close to the purpose of far from the source of words close to the far, the good words; to keep the contract and Shi Bo, the good road. (Mengzi -尽心下)
Translation words that are shallow but have far-reaching meanings are 'good words'; those that are simple but effective are 'good ways'. The people are all pleased, and they think they are, but they are not allowed to enter the way of Yao and Shun, so they are said to be the thieves of virtue. It is a thief of virtue." (《尽心章句下》)
出尔反尔出处《孟子-梁惠王下》："出乎尔者；反乎尔者也。"(《梁惠王章句下》). ("Under the Chapters and Sentences of King Hui of Liang" ) /view/106748.htm
More than enough ("Under the Chapters and Sentences of Gongsun Chou" ) Mengzi? Gongsun Chou (公孙丑下): If I have no official to guard, and I have no words to reproach, will I not have more than enough room for my advancement and retreat? （
Self-hatred and self-loathing from Mengzi Wanzhang: "Three years later, Taijia repented, felt sorry for himself, and moved to Kiru for three years in order to listen to Yi Yin's admonition of himself, and then returned to Bo." (《万章句上》)
不言而喻 出处《孟子-尽心上》："Junzi's nature, benevolence, righteousness, propriety, and wisdom are rooted in the heart, and its color is also born; the first full year of life is seen on the face, ounce on the back, and is applied to the four bodies, and the four bodies are not spoken." [(The exhaustive chapter and verse on /view/78613.htm
One storm, one day's sun
Warring States era, a hundred schools of thought, the wind of lobbying, very prevalent. Generally speaking, lobbyists not only had profound learning and rich knowledge, but also had profound and vivid metaphors to satirize and persuade the rulers, which was the most prominent. Meng Zi was also a famous debater at that time, in "Meng Zi" in the "Su Zi" in the first chapter there is such a paragraph records:
Meng Zi to Qi Wang's mediocrity, do things without perseverance, gullible sycophant slander is very dissatisfied, then nonchalantly to him, said: "the king is also too unwise, the world although there is a strong vitality of the creatures, but you put it in the sunshine of the sunshine of a day, but put in the cold place of the cold place of freezing for ten days, it is still alive there into it! there is still alive into it! My time with the king is very short, even if the king has a little determination to do good, but as soon as I leave you, those treacherous ministers will come to coax you again, and you will listen to their words again, so what can I do?" Pressing, he made a vivid analogy: "Playing chess seems to be a small thing, but if you do not concentrate on it, but also the same learning is not good, do not win, Yiqiu is the country's best chess player, he taught two disciples, one of them concentrate on it, listening to Yiqiu's guidance; the other is always afraid of a big swan flying, ready to shoot geese with arrows. The two disciples were taught by the same master and learned together, yet the latter's accomplishments were far inferior. It was not that there was any difference in their intelligence, but that the degree of concentration was not the same;" This is a very instructive story, and it is a matter of concentration and painstaking work that we have to do to learn a thing and to do it well. If we do something today, leave it behind, and do it again the next day or so, how can we do it well? Learning, doing things can be successful, this is also a determining factor, so later people will be said by Mencius quot; one day storm, ten days cold" streamlined into "a storm, ten days of cold" a phrase, used as a metaphor for cultivation, doing things without perseverance, as a dropout of a statement. For example, if a student is very casual about his studies, and spends less time studying and more time being wasted, we would say, "What can he learn from this kind of one day's sunshine?
(2) Leading and looking: "If there is one who is not addicted to killing, then all the people of the world will lead and look." (King Hui of Liang) Interpretation: If there is a monarch who is not good at killing people, then the people of the world will all stretch out their necks in anticipation of his deliverance.
(3) The gentleman is far from the kitchen: "It is so that the gentleman is far from the kitchen." ("King Hui of Liang") Explanation: this is the reason why a monarch places his kitchen far away from his premises.
(4) Perfect insight: "If you are bright enough to see the end of the autumn millimeter, and you do not see the carriage of a salary, will the king allow it?" (King Hui of Liang) Interpretation: My eyesight is able to see the fine hairs of an autumn bird clearly, but I can't see a cart of firewood when it's in front of me.
(5) Holding Taishan to exceed the North Sea: "Holding Taishan to exceed the North Sea, I said, 'I can't.' It is true that I cannot." ("King Hui of Liang") Interpretation: holding Tarzan under his arm to jump over the North Sea, telling people, "This I cannot do." This really can't.
(6) Seeking Fish on the Edge of the Wood: "Seeking what one desires by what one does is like seeking fish on the edge of the wood." (King Hui of Liang) Interpretation: To satisfy such a desire of yours by such a practice of yours is like climbing up a tree to catch a fish.
(7) Outnumbered and outgunned: "A small number of people can't defeat a large number of people, and a weak number of people can't defeat a strong number of people." ("King Hui of Liang") Interpretation: A country with a small population cannot be the enemy of a country with a large population, and a weak country cannot be the enemy of a strong country.
(8) To be happy with the people: "There is nothing else, but to be happy with the people." (King Hui of Liang) Explanation: There is no other reason for this, it is just because of entertaining with the people.
(9) Joy to the World, Worry to the World: "Joy to the world, worry to the world, and yet not the king, there is none." ("King Hui of Liang") Interpretation: To be happy with all the people of the world and to share their sorrows, and not to have the world submit to him in this way, is something that has never happened before. (Note: Fan Zhongyan's famous line "Worry about the world before the world worries, and rejoice after the world rejoices" was realized here)
(10) "The king looked to his right and to his left and then to his left and then to his left". (King Hui of Liang) Explanation: The King of Qi looked back to his right and left and changed the subject to something else.
(11) Water in the depths and fire in the depths: "As the water grows deeper, so the fire grows hotter, and so does the transportation." ("King Hui of Liang") Interpretation: If the people of Yan were subjected to deeper water and hotter fire (meaning that the disaster was even deeper), it was just a matter of the ruler changing from Yan to Qi.
(12) Saving the people from water and fire: "Now that Yan is abusing its people and the king is going to conquer them, the people think that they will be saved from water and fire, and they welcome the king's division with little food and pots of rice." (King Hui of Liang) Interpretation: Now that the monarch of Yan is abusing his people, and you go to conquer him, the people there think that you are going to save them from the suffering of water and fire, and so they all come to welcome your army with baskets of dry rice and jugs of wine and syrup.
(13) 箪食壶浆："Now that Yan has abused its people and the king has gone to conquer them, the people thought that they would be rescued from water and fire and they welcomed the king's army with baskets of dry rice and jugs of wine and syrup." (King Hui of Liang) Explanation: Now that the monarch of Yan is abusing his people, and you go to conquer him, the people there think that you are going to save them from the suffering of water and fire, so they all come to welcome your army with baskets of dry rice and jugs of wine and syrup.
(14) Out of Er, Against Er: "Caution! He who goes out of his way, goes back to his way." ("King Hui of Liang") Interpretation: to be alert, to be on guard! How you treat people, how they will return you.
(15) Solving the people's overhang: "At this time, when a country of ten thousand passengers is practicing benevolent government, the people's pleasure is like solving the overhang." (Gongsun Chou) Interpretation: At this present time, when a great state with ten thousand military vehicles is practicing benevolent government, the people's delight is just as if they are being rescued by being hung upside down.
(16) Half the work with half the effort: "The story is half the ancient one, and the work will be doubled only at this time." (Gongsun Chou) Interpretation: so, "half the work is twice as much", only in this era.
(17) Concrete and subtle: "Ran Niu, Min Zi, and Yan Yuan are concrete and subtle." ("Gongsun Chou") Interpretation: Ran Niu, Min Zi, and Yan Yuan are generally close to Confucius, but not as profound as him.
(18) Out of the ordinary: "Out of his class, out of the ordinary, since the birth of the people, there has been no one more prevalent than Confucius." ("Gongsun Chou") Interpretation: The sage is far beyond his class and greatly above his group. Since the beginning of mankind there has been none greater than Confucius.
(19) The Heart is Pleased and Sincerely Convinced: "He who convinces others by virtue is pleased and sincerely convinced by the center." (Gongsun Chou) Explanation: People will be pleased and obedient only if they rely on morality to make them obey.
(20) Seek your own: "If you fail to win, you will not blame the one who wins, but you will seek your own." (Gongsun Chou) Interpretation: If an arrow fails to hit, one does not blame those who have outshone him, but only asks himself.
(21) Doing good to others: "To do good to others is to do good to them." (Gongsun Chou) Interpretation: To draw on the merits of others for one's own good, this is to do good together with others.
(22) More than enough: "If I have no official to guard, and if I have no words to reproach, then I am not more than enough to have more than enough." ("Gongsun Chou") Interpretation: I have neither a fixed position nor a duty to speak, so is my action not so generous as to have unlimited room for maneuver?
(23) Complaining to Heaven and Others: "A gentleman does not complain to Heaven or others." (Gongsun Chou) Interpretation: a gentleman does not complain about the heavens and does not blame others.
(24) This time, this time: "This time, this time." (Gongsun Chou) Interpretation: That was another time, and now is another time.
(25) Sacrifice Me: "In today's world, who would sacrifice me?" (Gongsun Chou) Interpretation: In today's society, besides me, who else is there?
(26) For the rich and unkind: "For the rich and unkind is not enough, for the benevolent is not enough." (Teng Wengong) Interpretation: If you want to be rich and wealthy, you can't be benevolent, and if you want to be benevolent, you can't be rich and wealthy.
(27) Parents' orders, matchmakers' words: "If you don't wait for your parents' orders and matchmakers' words, if you drill holes to spy on each other, and if you go over walls to follow each other, then your parents' countrymen will all be cheap." (Teng Wengong) Interpretation: If one does not wait for his parents to speak, and if he does not go through a matchmaker's introduction, but drills holes and picks up doorways to spy on each other, and climbs over the wall to meet privately, then his parents and the people of the community will all despise him.
(28) Chaotic subjects and thieves: "Confucius became the Spring and Autumn Annals and the chaotic subjects and thieves were afraid." (Teng Wengong) Interpretation: Confucius wrote the Spring and Autumn Annals so that rebellious subjects and unfilial sons had something to fear.
(29) Self-violence and self-abandonment: "Those who are self-violent are not to be spoken to; those who are self-abandoned are not to be acted upon." (Li Lou) Interpretation: He who brutalizes himself cannot talk with him about worthy words; he who abandons himself cannot make worthy endeavors with him.
(30) The Honor of Not Yu: "There is the Honor of Not Yu, and there is the Ruin of Seeking Wholeness." (Li Lou) Explanation: There is praise that is not expected, and there is denigration that is too demanding.
(31) Being a Teacher: "The trouble with being a teacher is that one is a good teacher." (Li Lou) Interpretation: The fault of man is that he likes to be the teacher of others.
(32) Why do you say this: "Why do you say this, sir?" (Li Lou). (Li Lou) Explanation: Why did the teacher say such a thing?
(33) "There are three unfilial things, and there is no queen." (Li Lou) Interpretation: There are three kinds of unfilial things to do to one's parents, of which having no descendants is the greatest.
(34) Dancing with hands and feet: "If you are born, the evil can be done, and if the evil can be done, then you don't know how to dance with your feet and hands." (Li Lou) Explanation: As soon as pleasure occurs, it cannot be rested, and when it cannot be rested, one will unknowingly dance with one's hands and feet.
(35) Not for the worse: "Zhongni is not for the worse." (《离娄》)释：Confucius is the one who does not go too far in anything.
(36) Left and Right: "If the capital is deep, then take it left and right to meet its original." (Li Lou) Interpretation: If you have accumulated a lot of resources, you will be able to take them in an inexhaustible way and meet them at their source.
(37) Night and Day: "If you look up and think about it, you will think about it night and day." (《离娄》)释：Lift up your head and consider; if you can't think well during the day, you continue to think at night.
(38) Self-hatred: "For three years, Taijia repented of his wrongdoings and felt sorry for himself." (Ten Thousand Chapters) Interpretation: three years later, Taijia repented of his own grudges and repented himself. (Ai, pronounced yi)
(39) Prophecy and Foreknowledge: "Heaven's birth of this people is also to make the first to know and the second to realize, and to make the first to realize and the second to realize." (Ten Thousand Chapters) Interpretation: Heaven gave birth to the people so that those who were forewarned would come to bring enlightenment to those who were afterwarned.
(40) "The one who collects the great things is the one who collects the great things, the one whose voice is golden and the one whose voice is jade." (Wanzhang) Interpretation: The meaning of the phrase "to make a great success of" is like playing music, which begins with a mantle bell and ends with a special chime, which is the same as having a beginning and an end.
(41) "But it is not respectful": "'But it is not respectful', why is it so?" (Wan Zhang) Interpretation: (as the saying goes), "It is disrespectful to repeatedly refuse people's gifts." Why?
(42) Killing a Vietnamese in cargo: "Killing a Vietnamese in cargo, Min did not fear death, and all the people were not archenemies." (Wan Zhang) Interpretation: (Shang Shu Kang Guan) says, "Killing others, forcibly seizing property, and being crossly strong and unafraid of death, such a person is one whom no one does not detest."
(43) Thrive: "Cattle and sheep thrive and grow." ("Wan Zhang") Explanation: (Confucius was once a minor official in charge of livestock.) He said, "The oxen and sheep have all grown stoutly."
(44) Knowing the People and Discussing the World: "Ode their poems, read their books, but do not know their people, can it be? It is to discuss his world." (Ten Thousand Chapters) Interpretation: is it possible to recite their poems and study their writings without knowing who they were? So discuss that era of theirs.
(45) A storm (pu) ten cold: "Although there is the world's easy to produce things, one day of storm, ten days of cold, there is no one who can be born." (告子章)释：纵使有一种最容易生长的植物，晒它一天，冷它十天，没有能够再长的。
(46) Concentration: "So that the game of autumn to teach two people to play, one of them to concentrate on, but the game of autumn for listening." ("告子")释：假使弈秋（下棋高手）教两人玩棋，其中的一個人一心心一意，只聽弈秋的話。
(47) Sacrifice one's life for righteousness: "You can't have both, but the one who sacrifices his life for righteousness." ("The Telling of the Son") Interpretation: If the two (life and righteousness) cannot go hand in hand, one sacrifices one's life in favor of "righteousness".
(48) A cup of water and a cartload of firewood: "The one who is benevolent nowadays uses a cup of water to put out the fire of a cartload of firewood." (《告子》)Explanation: Those who practice benevolence nowadays are like using a cup of water to put out the fire of a cartload of firewood, (as a result, even this little bit of benevolence they have already practiced will disappear).
(49) Words of Return: "All those who are allied with me, after they have made an alliance, say that they will return." (Su Zi) Interpretation: all we who participate in the alliance, after entering into the covenant, completely restore the old amity.
(50) Neighbor for gully: "Now my son is using his neighbor as a gully." (Su Zi) Interpretation: and now you make the water flow to the neighboring countries.
(51) 习焉不察："行之而不著焉，习矣而不察焉。" ("Chapter on the Diligence of Mind") Explanation: to do so to go without understanding its course; to be accustomed to it without being y aware of the reason for it.
(52) "To be alone is to be good to one's own body, and to reach the goal is to help the whole world." (《尽心》) Interpretation: If you are poor, you will do good to yourself alone; if you are pleased, you will do good to the world.
(53) Without Words: "If you give to the four bodies, the four bodies will not speak." ("尽心") Explanation: (The nature of a gentleman, benevolence, righteousness, propriety, and wisdom) as to the hands, feet, and limbs, in the movements of the hands, feet, and limbs, there is no need for words, and it is obvious to others at a glance."
(54) To lead but not to send: "A gentleman leads but does not send, and leaps as well." (《尽心》) Interpretation: A gentleman (teaching others just like an archer), opens his bow full, but does not fire the arrow, making a leap as if he were ready to try.
(55) Benevolence of the People and Love of Things: "Be kind to the people, and benevolent to the people, and loving to the things." (《尽心》) Interpretation: A gentleman is dear to his relatives and thus benevolent to the people; he is benevolent to the people and thus loves all things.
(56) The most urgent task: "The one who knows does not know, and the most urgent task is to know." (《尽心》)Explanation: The wise man has nothing that he should not know, but is in a hurry for the important work at hand. (There is nothing that the benevolent should not love, but it is imperative to love loved ones and the wise first.)
(57) It is better to believe in books than to be without them: "It is better to believe in books than to be without them." ("Do Your Best") Interpretation: to believe completely in the Book of Shang, that would be better than not having the Book at all.
(58) 茅塞顿开："山径之蹊，间介然用之而成路；为间不用，则茅塞之矣。" (《尽心》)释：山坡的小路只一点点宽，经常去走它便成了一条路；只要有一个时候不去走它，又会被茅草堵塞了。
(59) The purpose of speaking near and far: "He who speaks near and refers to far is a good speaker." ("The Heart of Perfection") Explanation: The words that are shallow but far-reaching in meaning are "good words".
(60) "To be in the same stream as the common people is to be in the same filthy world." ("尽心")释：(这种人) 同流合污，(所以说他是贼害道德人)