Chapter 523: Recreating the Faith of the Dragon Clan (V)

When Yan Chang left Long Liexue and returned to the Feilencui Hotel in Bacheng, it was almost 1 a.m. For Bacheng, the city that never sleeps, it was still very lively at this time. The neon lights of hotels, casinos, high-end shops, various leisure and entertainment venues and characteristic buildings were still blooming in colorful colors. Even tourists were still in high spirits at this moment. In front of some characteristic buildings or casinos, groups of tourists were holding cameras and taking photos with a click. The silver flash of the camera lights on the streets from time to time.

When he came back, he sat in the car. Yan Chang couldn't help but want to open the suitcase in his hand several times. Using the reading lights in the car, he took a good look at what was in the suitcase. It has been a long time since Yan Chang was not so curious, but his perseverance still made Yan Chang endure this curious impulse until he returned to the presidential suite in the hotel.

He greeted two security personnel from the North Star Company who were accompanying him and gave instructions. Yan Chang came to the study room alone, closed the door of the study room behind him, then pulled the curtains of the study room, sat on a sofa in the study room, turned on the sandalwood crystal table lamp next to the sofa, took a deep breath, Yan Chang opened the black suitcase, and there was only a stack of thick manuscripts in the suitcase, lying quietly there, except for that. The thickness of the manuscript was about one book, which was two or three hundred pages in size. On the first page of the manuscript, there were several iron-painted and silver hooks left. Such familiar handwriting has been a long time since Yan Chang had not seen it.

——"The True Meaning of the Analects of Confucius——The Ultimate Return of the Faith and Spirit of the Chinese Nation"

——Long Lie Blood

Under the gentle and bright light of the crystal table lamp, these words are particularly eye-catching. The black ink on the white paper seems to shine with a sacred glory. When you only see these words at the first glance, Yan Chang's heart beat faster suddenly. He took a few deep breaths and turned over this page, which was the opening sentence of this manuscript.

"On countless nights, I dreamed of returning to the Han and Tang dynasties, the domineering spirit of the Spring and Autumn Period, the romantic wind of the Wei and Jin Dynasties mixed into a strong wind, which arises from the distant top of Kunlun, blowing my soul to Yashan, where I listen to the final cry of billions of souls - the capital of Yao, the soil of Shun, and the seal of Yu, in it, one and a half shameful ministers..."

"All tragedies have their roots. The strength or decline of a nation will also have their roots. The most important source of all roots lies in the strength or decline of its spirit and belief. Whether Confucianism is praised or derogatory today, everyone cannot deny that Confucianism is the source of the spirit and belief of the Chinese nation. This source, for more than two thousand years, has been combined with religious beliefs on the one hand and has religious attributes. On the other hand, it is combined with political forms and cultural attributes. These two attributes also determine the national attributes of the Chinese nation."

"Where is the clear spring so that it is so clear, for a source of fresh water - for a nation, a positive, lasting and vital culture must be able to make the nation continue to transcend spiritually, improve in value, create, expand its connotation, constantly seek truth, seek goodness, love beauty, and constantly improve and maintain the common value system and dignity of the entire nation. The role of a negative culture is the opposite, it will make the entire nation retreat spiritually, reduce in value, lose the ability to innovate, constantly seek falsehood, evil, charm ugliness, and constantly destroy and corrupt.

Erosion of the values ​​of the entire nation and castration of the dignity system of the nation. For a long time, including now, all the tragedies of the Chinese nation can actually be attributed to this source. All problems are problems at the source. The source of Confucianism, the source of this source, is a book "The Analects of Confucius". Without the Analects of Confucius, there would be no Confucianism, just like without the Bible, there would be no Christianity. And this book, the source of the true Analects of Confucius, will tell you what is the true Analects of Confucius, what is the source of the spirit and faith of the Chinese nation, and what is the true spirit of immortality of Confucians!"

After reading the opening quote, Yan Chang's heart was suddenly filled with an inexplicable excitement. The call from the depths of his blood and soul made him eager to see the contents of the manuscript. After turning a page, what caught his eye was the first chapter of the manuscript - "The Heart of a Confucian" -

Confucius said: Isn’t it a saying to learn and practice it from time to time? Isn’t it a pleasure to have friends coming from afar? Isn’t it a gentleman if people don’t know and don’t be angry?

These three "not awesome" are probably the three most mentioned words in the history of Chinese language. But there are probably only three people who really understand the meaning of these three sentences from ancient times to the present and today.

In fact, these three sentences are just one sentence, this is a whole. These three sentences are the same structure and function as the first chapter of the Bible. In the Bible, God created all things in seven days to build the entire Christian belief and value system. In the Analects of Confucius, these three "not" are the summary of the entire Confucian thought and the source of the spirit and faith of the entire Chinese nation. The vast Confucian classics are just a deduction of these three sentences. After understanding these three sentences, the entire Analects of Confucius suddenly became clear, and only if the entire Analects of Confucius is connected and the heaven and earth is connected, is qualified to be called "Confucian". If you don't understand these three sentences, no matter how many Analects of Confucius learn and read many classics, you are just looking for the great righteousness in a mediocre way and making a humble article.

To understand what these three "no" reliefs are mentioned, you must first understand what they have said before.

"Learn and practice it from time to time", what is learning? Who learns? What can you learn? What can you achieve after learning? First of all, there is a missing subject before "learning". Therefore, it is impossible to understand the Analects of Confucius without solving the missing subject before "learning".

In fact, the subject is in this sentence, which is "gentleman". Those who study "The Analects of Confucius" are this "gentleman", and this statement is finally implemented in this "gentleman". The entire Confucian theory, in the final analysis, is "gentleman learning". What is "gentleman"? "gentleman" is a person who wants to become "mon". The ultimate goal of "gentleman learning" is to become "mon". What is "mon"? "jun" is "sage".

So, why is it "a gentleman learning" instead of "a sage"? "a sage" is not learned. The entire "Analects of Confucius" and the entire Confucian theory talk about the process of how to become a "monarch" from "gentleman" and "learning" to become a "sage". Only this process can have the so-called "learning". "A gentleman learning" is not about learning to be a "gentleman", but only a "gentleman" can "learn". Only when the "gentleman" keeps "learning" on the way to become a "monarch", can there be a possibility of "gentleman learning" and becoming a "monarch".

The subject of "learning" is solved, so what is the object of "learning"? In other words, what should a "gentleman" learn to become a "saint"? Throughout history, basically all explanations have regarded this "learning" as various general skills and learning knowledge. However, the reason why "The Analects of Confucius" is "The Analects of Confucius" is not a general education issue. Confucius is an educator, but that is only his side job. "The Analects of Confucius" ultimately discusses the core issue of Confucianism and the question of how to become a "saint". Therefore, "learning" here is not in the general educational sense, but "hearing the Tao", "seeing the Tao", "learning the Tao", and the object after "learning" can only be the way to become a "saint".

The "learning" here is first of all, "hearing the way", and there is no way to learn without hearing, and secondly, "seeing the way", and there is no way to learn without seeing. Only after "seeing the way" can one truly "learning the way". The same origin as "learning" is "school", that is, "effective", which means "imitating". "Learning" is not a person's blind practice, but "imitating", "imitating" and "imitating" what? Of course, it is a "saint". "Schooling" must include at least two aspects that cannot be neglected: 1. Compare; 2. Proofreading. "Comparing" and "saints" learn to make themselves become "saints", but this "learning" and "efficacy" are not fixed and unchanged, and once and for all, and must be constantly "verified". Just like a table, after adjusting according to the time, it is not a one-time and for all, but a constant "proofreading" so that the table will not be large deviations.

Confucian thought is actively involved in the world, so the time of "proofreading" is not just "comparing" theories of "saints", but must be directed at reality and separated from reality. There is no such thing as "proofreading" or "learning". And "learning" in reality must be group, and in modern terms, it is social. Therefore, the complete meaning of the word "learning" is to hear "the way of the saint", see "the way of the saint", "comparing" and "saints", and constantly "proofreading" in real society. Only this can barely be called "learning".

The summary of "learning" in "learning and practicing it from time to time" is as follows:

Q: What is learning?

Answer: When hearing the "way of the saint", seeing the "way of the saint", "compare" and "saints", constantly "proofread" in real society.

Question: Who learned it?

Answer: A gentleman.

Question: What to learn?

Answer: The way to become a "saint".

Q: What can I achieve after learning?

Answer: "Sage".

Now, due to the language habits of vernacular Chinese, "learning" has become a word, like boiled water, and in classical Chinese, each character has rich meanings, but this also makes it difficult to grasp the corresponding understanding. The grasp of classical Chinese, for example, the explanation of "The Analects of Confucius" cannot be based on the thinking of vernacular Chinese. However, classical Chinese is different. To understand classical Chinese, one must first obtain the spirit, and its spirit is not in the characters, and it is the whole of the article. Just like traditional Chinese medicine, characters without the whole are meaningless. The bastard cuts the ox, and the god meets the ox and interprets it, and the reading of classical Chinese is the same. If the god does not meet the ox, it is useless to interpret the text.

The above mentioned "learning", and now we will continue to talk about the word "Xi". In the oracle bone script, "Xi" is based on "Yu" and "Yu" is based on "Yu". Later, the seal script mistakenly wrote "Yu" as "White", and it is passed down. As a result, in the current traditional Chinese characters, "Yu" is based on "Yu" and the simplified Chinese characters simply split the word "Yu" in half. "White, Sun" is not needed. The simplified Chinese characters, in combination with the language habit of vernacular Chinese, gradually distort the Chinese with rich meanings.

It has lost its original meaning. "Xi", "Yu" is from "Sun", and the original meaning refers to birds flying in a sunny day. The word "Xi" is like a poem and a painting, and there is a god in one word. "Sun" belongs to the yang, and the so-called "Xi" is to ride on the righteousness of heaven and earth and travel to ** is "Xi", which is also "Xi". But later all explanations regard "Xi" as continuous, repeated, frequent practice, review, etc., and the meanings of the two are thousands of miles apart!

"Study" and "practice" means "hearing the "way of the saint", seeing the "way of the saint", "comparing" and "saints", constantly "proofreading" in real society and being able to ride the righteousness of the heaven and the earth and travel **. Without "learning" and "sage", one cannot get the righteousness of the heaven and the earth. "Study", one can get the body of the "way of the saint"; "practice" and use the use of the "way of the saint". Without "learning", one cannot achieve the "play", and without "learning", one cannot achieve the "learning", and one can achieve the "learning", and one can achieve the "learning". What is "study"? The way to become a saint.

"Study" and "practice" it must be in accordance with the time, so there is "learning and practicing it at the time". "Shi" means the time of heaven, not according to the time, but according to the time, and in accordance with the time. According to the time, a villain is a gentleman; when the time is at the time, the gentleman is a "way of the sage". But now almost all explanations make "time" into the so-called "time" as the time, according to the time, and in accordance with the time, and in accordance with the time, and really do not know the time. And "time" means to ride the righteous energy of heaven and earth, which is called getting the time of heaven. "time" means not getting the time of heaven and the time of heaven, but being with the time of heaven. From this we can see that the so-called time of heaven is with the time of heaven and heaven is with the time of heaven. If we don't know this, we really don't know what "time" is.

"Learn and practice it from time to time", a gentleman hears the "way of the saint", sees the "way of the saint", "compare" and "saints", constantly "proofread" in real society, and with the time of heaven and the time of heaven, you can take advantage of the righteousness of heaven and earth and move around and practice the way of saints. In this way, you can "not say it".

"Learn and practice it from time to time", when the sky is in time, the wind and clouds meet, the waves follow the waves, and "friends come from afar."

"Existence" is not "existence or non-existence". The "existence" of "holding" is the "existence" of "Zuo Zhuan" and the common falsehood of "friends". Almost all explanations interpret "existence" as "existence or non-existence". The "existence" of "holding" is a big mistake. What is "friend"? "comrades are friends" and those who have the same ambitions. In the oracle bone script, "friends" are the same as their hands, join hands for common aspirations, and mutual assistance and cooperation are the "friends".

In the Analects of Confucius, the common ambition of "existence" or "friendship" is to become the "way of the saint". The "way of the saint" is not a private way of secretly enjoying alone. The small way is to popularize the world and be good at the justice and the great way of the world. To become a "saint" and a "saint", one must first "saint" at the time, not "saint" at the time, how can one "saint" be "saint"? A saint must be holy at the time, and must be holy at the earth, and must be holy at the other, and holy at the other. And a gentleman must have it in order to be like this.

"Feng" is the ancient word "phoenix", and its original meaning is phoenix. "Friends from afar" means "there are phoenixes coming from afar". "Shangshu Yiji" "The Xiaoshao is nine times, and the phoenix comes from afar." "Isn't it fun to have friends coming from afar?" is actually based on this. The place where "there are phoenixes coming from afar" is the place where the earth spirit is, the place where the "way of the saints" is the "phoenixes among people", and the gentleman who practices the "way of the saints" "come from afar" means "the way of the saints" "come from afar". "Yiji" means the law. What are the "friends coming from afar"? Laws and regulations. Use the "way of the saints" to regulate it, educate it, and achieve the "way of the saints" to show the world. This is the true practice of the "way of the saints".

"Far" is far away, long and long, not just refers to the space. "The way of the saint" does not arise out of thin air, but a long flow of the origin. "Square" is not a direction, but a common falsehood of "side" and a broad meaning. "Shu Shu Li Zheng", "On the world, as far as the sea surface", "action" of "the way of the saint" is "on the way of the saint", and a gentleman "performs" the way of the saint is also "on the way of the saint". To "on the way of the saint", "on the way of the saint", it is considered to be "performs" the way of the saint.

"Zi" is not a preposition. "Zi" is regarded as a preposition to represent time. The beginning of direction is the understanding of modern vernacular. "Zi" is still the same. Still, there is still "the phoenix comes to the qualities" and "the way of the saint" is constantly. "Come" comes from that to this place, from far to near, and it is vast and vast, like the rising of the sun, the tide of the sea returns, and the rising of the heaven and earth. The way of the saint is popular, the way of the great way is far away, and the direction is.

"A friend comes from afar." A gentleman joins hands for common ambitions and walks together to achieve the "way of the saints" together. Like a phoenix among people, still, still, rides on the righteousness of heaven and earth, flows far and long, vast and vast, from that to this place, from far to near, like the rising of the sun, and the tide of the sea returns, spreads the "way of the saints" into all directions, controls it, educates it, and realizes the "way of the saints" to the world. Only in this way can "be happy". "Happiness" is not le, it is Yue, Xiao Shao, and the image of a prosperous era.

If you spread the "way of the saint" into all directions, spread the law and teach it, you will first and normally face the problem of "no one knows". If everyone knows it, there is no such thing as "rule and teach it". Practicing the "way of the saint" is a difficult behavior. It is said that knowing is easy and difficult to do, but knowing is not easy, and doing is even more difficult.

"If a person does not know, he will not be angry." Almost all explanations regard "knowledge" as things like "knowledge" and "understanding". But the "knowledge" here is not the original meaning of "knowledge", but the ancient word "wisdom". "Man does not know" is not "people do not know", but "people do not have wisdom".

"People" generally refer to others, but others here specifically refer to those who cannot "listen, see, learn, and practice" and "the way of the saint", that is, those who need to "regulate and educate" when practicing the "path of the saint". "People do not know", these people do not have wisdom, no wisdom? They do not have the wisdom of "listen, see, learn, practice" and "the way of the saint".

Compared with the "revulsion" in "people don't know but don't be angry", for this "revulsion", after the "Analects of Confucius", all explanations are "angry, angry" after the book "The Analects of Confucius". In fact, "revulsion" has two tones to pronounce the yun. The first type of sound is usually interpreted as "angry, angry", but this is a big mistake here. The tone here should be used as "concentrated" and interpreted as "concentrated". "Confucius's Family Words" has "the southern wind is so scented that it can relieve the anger of my people", and the "revulsion" in it is to pronounce the anger of my people, which can relieve the anger of my people."

"Don't be angry" means "to make it not angry". "Zhi" refers to people in "people don't know", who makes it? People who practice the "path of saints". The root of "annoyance" lies in "not knowing". A person "does not know", all kinds of bad emotions will be "depressed" and will become sick. In the view of traditional Chinese medicine, all diseases are ultimately "repressed", which means "depressed". If a family, a group, a country, and a world, if a family, a group, a country, and a world, is composed of people who "depressed", then they must also be "repressed" and "depressed". The so-called contradictions are the result of "repressed" by "not knowing".

A harmonious world, a world of harmony, and a world of harmony between politics and people, the premise must be "not angry". Those who practice the "way of saints" must make "unknown people" become "not angry" and make "unknown world" become "not angry". "Learn and learn from time to time", "have friends come from afar", and practice the "way of saints" like "shining the south wind". One of the most important results detection criteria is "not angry", which is harmony, which is harmony, which is harmony between politics and people, which is to transform the world of "who do not know" into a world of "who do not know". "People do not know" into a world of "who do not feel angry". "People do not know"

Knowing but not being angry, the real world has not yet achieved the manifestation of the "way of the saint". The real world is almost always people who cannot "listen, see, learn, practice" and "way of the saint". They do not have the wisdom of "listen, see, learn, practice" and "way of the saint". Those who practice the "way of the saint" must infect them like the "southern wind", transform "people without wisdom" into "people without stasis", and transform "world without wisdom" into "world without stasis". In this way, they can "a gentleman" and be considered as people who truly practice the "way of the saint".

The twenty chapters of "The Analects of Confucius" are actually a major article, and the first chapter of the three "nothing" are the principles of the article and the general outline of Confucianism. After the book of "The Analects of Confucius", those who can really understand the meaning of the first chapter have been around for ages. However, the first chapter cannot be interpreted, and later the blind man touches an elephant and sees the leopard. How to understand the true meaning of "The Analects of Confucius". The true spirit of immortality in the Analects of Confucius is not between mere words and sentences. If the spirit meets the gods, the entanglement of words and sentences will naturally be clear. Here, one of the most important questions can be explained: Why is the first chapter of "The Analects of Confucius" three "nothing", not two, not four or others?

"A saint must be holy at the time, and must be holy in the earth, and must be holy in the person. When it comes to holy in the other world, and holy in the other world." In other words, these three "unsense" are based on the most basic belief of Confucianism, namely the most basic structure of Confucian thinking: heaven, earth, and man.

"Learn and practice it from time to time" means "heaven". Under the basic structure of Confucian thinking, the sky and the heaven and the time, "heaven, the heaven and the time" are one and two, and two and one. The so-called "destiny" is closely linked to "heaven, the time" is the so-called "destiny". Referring to the previous explanation of "time", it is not difficult to know that the Analects of Confucius' attitude towards the heaven and the time is "with the time of heaven and the time of heaven and the time of heaven", "with the fate of heaven and the fate of heaven and the fate of heaven". Confucian attitude towards "time of heaven" and "destiny" is very positive. "Learn and practice it from time to time" is to achieve this "with the time of heaven and the time of heaven and the fate of heaven and the fate of heaven".

"A friend comes from afar", which means "earth". The land, including land, etc., does not only refer to land, but also to places, spaces, etc. The land is inseparable from the sky. If it has its own time, it will achieve its place, and the land, including all real objective conditions. The commonly referred to as "earth fortune", etc. belongs to the scope of "earth". What ordinary people are more familiar with is the so-called "earth fortune". The Confucian attitude towards "earth fortune" is also "to the land and the land and the land and the land." "A friend comes from afar" means achieving this "to the land and the land and the land and the land and the land."

"If a person does not know, he will not be angry", it means "people". People are the hearts of heaven and earth. What Zhang Zai said, "establish a heart for heaven and earth, establish a destiny for the living people, inherit the unique knowledge of the past sages, and open peace for all ages", which means "those who do not know, he will not be angry". So where is the hearts of heaven and earth? The hearts of heaven and earth are in the hearts of man, and the hearts of man are established, then the hearts of heaven and earth are established. "If a person does not know, he will not be angry" means to achieve "be harmonious with others and harmony with others", and ultimately achieve true "people harmony".

"These three "unsense" talk about how a gentleman "has the right time and the right place" and finally "becomes harmony with the person". What is the real "harmony of people"? It is a world where "people are not angry", "the world without a grief" is the world harmony. Only when "becomes harmony with others and harmony with others" and ultimately achieve true "harmony of people", can a gentleman truly become the "way of a saint".

"With the sky is the time, the sky is the time", "With the earth is the advantage, the earth is the benefit", "With the people is the harmony, the people are the harmony", stand firm, do not fear and be confused, and bear the sacred mission and responsibility of making the world harmonious and human happiness without hesitation, with a brave heart, wear great love and the world, this is the true spirit of the Analects of Confucius, this is the source of the spirit and faith of the descendants of Yan and Huang, and this is the true heart of the Confucian scholars. This heart, decades ago, led countless descendants of the dragon clan who longed for dignity and power, and made the suffering Chinese nation rise again from the people of the world.

The Forest of Clans. Two thousand years ago, a vigorous and distant dragon roar in the land of China resounded throughout the ages. It was a mysterious mantra that made the nation listen to with a pious heart with an immortal soul. Two thousand years later, the same piece of land had gone through vicissitudes. When all descendants who took the dragon as the totem had almost forgotten the bloodline and glory of their ancestors, and how to fulfill their proud destiny on the sky and the earth, when billions of lonely souls wandered alone in the boundless darkness, an equally vigorous and distant dragon roar sounded on the land of China, and the sound was still in my ears - greatness, there was never one type of -

"Fighting with the sky is endless fun! Fighting with the earth is endless fun! Fighting with the people is endless fun!"

Proud Dragon Clan, Hun Xi, come back!
Chapter completed!