目前分類:老祖宗的智慧 (42)

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徐子曰:「仲尼亟稱於水,曰:『水哉,水哉!』何取於水也?」

孟子曰:「原泉混混,不舍晝夜。盈科而後進,放乎四海,有本者如是,是之取爾。
             苟為無本,七八月之閒雨集,溝澮皆盈;其涸也,可立而待也。
             故聲聞過情,君子恥之。」

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  • Mar 28 Sat 2009 02:06
  • 學記

比年入學,中年考校:

一年視離經辨志,三年視敬業樂群,
五年視博習親師,七年視論學取友,謂之小成。

九年知類通達,強立而不反,謂之大成。


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孟子曰:「有復於王者曰:『吾力足以舉百鈞,而不足以舉一羽;明足以察秋毫之末,而不見輿薪。』則王許之乎?」

曰:「否。」

「今恩足以及禽獸,而功不至於百姓者,獨何與?然則一羽之不舉,為不用力焉;輿薪之不見,為不用明焉;百姓之不見保,為不用恩焉。故王之不王,不為也,非不能也!」

曰:「不為者與不能者之形,何以異?」

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曷嘗觀富人之稼乎?其田美而多,其食足而有餘。其田美而多,則可以更休,而地方得完。其食足而有餘,則種之常不後時,而歛之常及其熟。故富人之稼常美,少秕而多實,久藏而不腐。

今吾十口之家,而共百畝之田,寸寸而取之,日夜以望之,鋤耰銍艾,相尋於其上者如魚麟,而地力竭矣。種之常不及時,而歛之常不待其熟,此豈能復有美稼哉?

古之人,其才非有以大過今之人也,其平居所以自養而不敢輕用以待其成者,閔閔焉如嬰兒之望長也。弱者養之以至於剛,虛者養之以至於充。三十而後仕,五十而後爵,信久屈之中,而用於至足之後,流於既溢之餘,而發於持滿之末,此古之人所以大過人,而今之君子所以不及也。

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In ancient times those who wanted to learn would seek out a teacher, one who could propagate the doctrine1, impart professional knowledge, and resolve doubts. Since no one is born omniscient, who can claim to have no doubts? If one has doubts and is not willing to learn from a teacher, his doubts will never be resolved. Anyone who was born before me and learned the doctrine before me is my teacher. Anyone who was born after me and learned the doctrine before me is also my teacher. Since what I desire to learn is the doctrine, why should I care whether he was born before or after me? Therefore, it does not matter whether a person is high or low in position, young or old in age. Where there is the doctrine, there is my teacher.

Alas! The tradition of learning from the teacher has long been neglected. Thus it is difficult to find a person without any doubts at all. Ancient sages, who far surpassed us, even learned from their teachers. People today, who are far inferior to them, regard learning from the teacher as a disgrace. Thus, wise men become more wise and unlearned men become more foolish. This explains what makes a wise man and what makes a foolish man.

It is absurd that a person would choose a teacher for his son out of his love for him, and yet refuse to learn from the teacher himself, thinking it a disgrace to do so. The teacher of his son teaches the child only reading and punctuation, which is not propagating the doctrine or resolving doubts as the aforementioned. I don't think it wise to learn from the teacher when one doesn"t know how to punctuate, but not when one has doubts unresolved, for that I find to be the folly of learning in small matters, but neglecting the big ones. Even medicine men, musicians and handicraftsmen do not think it disgraceful to learn from each other. When one of the literati calls another man his "teacher"and himself his "student" people will get together and invariably laugh at him. If you ask them why they are laughing, they will say that since he is almost of the same age and as erudite as another man, it would be degrading for him to call the other man "teacher" if the other man"s social rank is lower than his; and it would be flattering if the other man"s social rank is higher. Alas! It is clear that the tradition of learning from the teacher can no longer be restored. Medicine men, musicians and handicraftsmen are despised by the gentlemen. How strange it is that gentlemen are less wise than these people!

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  《老子道德經》第廿一章

 

        「孔德之容,唯道是從。

        道之為物,唯恍唯惚,

        惚兮恍兮,其中有象;

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林安梧 教授

老子道德經第一章

        「道可道,非常道,名可名,非常名。無名,天地之始,有名,萬物之母

        。故常無欲以觀其妙,常有欲以觀其徼,此兩者同出而異名,同謂之玄

        ,玄之又玄,眾妙之門。」

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  《老子道德經》第四十一章

        「上士聞道,勤而行之;

        中士聞道,若存若亡;

        下士聞道,大笑之,不笑不足以為道。

        故建言有之,明道若昧,進道若退,

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子曰:「視其所以,觀其所由,察其所安。
                人焉廋哉!人焉廋哉!」


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「我有三寶,持而保之;
   一曰慈,二曰儉,三曰不敢為天下先。
   夫慈故能勇,儉故能廣,不敢為天下先,故能成器長。」


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宰予晝寢。
子曰:「朽木不可雕也,糞土之牆不可朽也。於予與何誅?」
子曰:「始吾於人也,聽其言而信其行;今吾於人也,聽其言而觀其行。於予與改是。」


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孟子曰:「君子所以異於人者,以其存心也。君子以仁存心,以禮存心。
             仁者愛人,有禮者敬人。愛人者,人恒愛之;敬人者,人恒敬之。
             有人於此,其待我以橫逆,則君子必自反也,我必不仁也,必無禮也,此物奚宜至哉!」

「其自反而仁矣,自反而有禮矣,其橫逆由是也,君子必自反也,我必不忠。
   自反而忠矣,其橫逆由是也。

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君人者,
誠能見可欲,則思知足以自戒;
將有所作,則思知止以安人;
念高危,則思謙沖而自牧;
懼滿溢,則思江海而下百川;

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  • Feb 16 Mon 2009 18:32
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人之初,性本善。性相近,習相遠。苟不教,性乃遷。
教之道,貴以專。昔孟母,擇鄰處。子不學,斷機杼。
竇燕山,有義方。教五子,名俱揚。養不教,父之過。
教不嚴,師之惰。子不學,非所宜。幼不學,老何為。
玉不琢,不成器。人不學,不知義。為人子,方少時。

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侍於君子有三愆:
言未及之而言,謂之躁;
言及之而不言,謂之隱;
未見顏色而言,謂之瞽。


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可與言,而不與之言,失人;
不可與言,而與之言,失言。
知者不失人,亦不失言。


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孟子曰:

愛人不親,反其仁;
治人不治,反其智;
禮人不答,反其敬。
行有不得者,皆反求諸己;

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「這是最好的時代,這是最壞的時代;
   這是智慧的時代,這是愚蠢的時代;
   這是信仰的時期,這是懷疑的時期;
   這是光明的季節,這是黑暗的季節;
   這是希望之春,這是失望之冬;

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中庸  第二十章

 

博學之,審問之,慎思之,明辨之,篤行之。
有弗學,學之弗能弗措也;
有弗問,問之弗知弗措也;

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