The original text of "Japanese Yu" was born with fear, and I didn't know the day, so I asked it with a purpose. Or tell him, "The sun is like a copper coin." Buckle the paddle and hear it. He smells the clock every day, thinking it is daytime. Or tell them, "sunlight is like a candle." You can get its shape by looking at the candle, and you will think it is also a day.
The day is far from the clock and the bell, but those who are afraid of it don't know the difference, and those who ask for it have never seen it. Tao is more difficult to see than the sun, and people are embarrassed if they can't reach it.
The person who held out his hand told us that although there are clever examples and good guidance, there is no need to be too embarrassed and candles. The clock on the plate, the candle in the candle, is it true on the other side?
Those who preached in the past, or named what they saw, or understood what they saw, all pursued the Tao too much.
But, you can't ask for it? Perilla said, "The Tao can not be sought." What is the reason? Sun Wu said: "A good soldier arouses people, not others." Xia Zi said, "A hundred workers live in four places to achieve their goals, and a gentleman learns his way." Don't ask for it, isn't it embarrassing?
There are many people in the south, and the sun and water live together. At the age of seven, they can swim, at the age of ten, they can float, and at the age of fifteen, they can float. If you don't have a husband, how can it be miserable? There must be a way to get water. Living in the sun and water, at the age of fifteen, you get the Tao; If you don't know water, you will be afraid of boats if you are strong.
Therefore, the brave in the north don't ask people, just ask to float away. In their words, there is no one who does not drown. Therefore, those who seek the Tao without learning are those who learn from the North.
In the past, scholars chose scholars by temperament, and scholars learned miscellaneous things without feeling the Tao; Today, people learn classics, and scholars use Taoism instead of learning. Wu Junyan of Bohai Sea is interested in scholars, so he wants to bring it up in the Ministry of Rites and write Japanese Yu to inform him.
People born blind don't know the sun. Ask those who can see what the sun looks like. Someone told him, "The sun looks like a copper coin." The blind man knocked on the copper plate and heard its sound. One day, when he heard the bell, he took it as the sun. Someone told him, "The light of the sun is like a candle." The blind man touched the candle and knew its shape. One day, I touched a musical instrument shaped like a candle and took it as the sun.
The difference between the sun and the clock and the pheasant is too great, but the person who was born blind doesn't know that there is a big difference between the two, because he didn't see it with his own eyes, but asked others for knowledge about the sun. The abstract truth is hard to know, which is more serious than the situation that the sun is hard to know. People who are not familiar with abstract truth are no different from those who were born blind without knowing the sun.
Knowledgeable people told him that even with clever metaphors and good inspiration, they could not make these metaphors or teaching methods better than explaining the sun with copper plates and candles. From comparing the sun with copper coins to the sun with copper bells, from candles to musical instruments, is it over?
Therefore, some people who talk about Tao in the world explain it according to their own understanding, while others make subjective guesses without understanding. These are the disadvantages of studying Tao.
In this case, is it impossible to find this "Tao" in the end? Su Shi said: "Tao can come naturally step by step through its own modest learning, but it cannot be forced without learning." So what does it mean to let nature take its course? Sun Wu said: "Generals who can fight can attract the enemy, but they will not be attracted by the enemy and will not put themselves in a passive position." Xia Zi said, "Artisans from all walks of life sit in shops and workshops to complete their business of manufacturing and selling products. Only those who have virtue study hard and make the Tao come naturally. " Instead of forcing it, let it do it by itself!
There are many people who can dive in the south. They live by the water every day. At the age of seven, they can wade across the river. At the age of ten, they can swim on the water. At the age of fifteen, they can dive into the water. Divers can dive into the water for a long time. How can they be so careless? You must know the law of water activity to do it. Living by the water every day, you can master its laws at the age of fifteen. Born not to know water, even in the prime of life, I will be afraid to see a boat.
So the warriors in the north asked the divers in the south for their diving skills, and tried them in the river according to their skills. No one didn't drown. So people who don't study hard honestly and stick to the road are like divers in the north.
In the past, the selection of talents paid attention to the rhythm of poetry and fu, so scholars studied Confucianism, Mohism and famous legalists instead of seeking Confucianism. Today's talents are all selected by Confucian classics, so scholars only know how to stick to righteousness and don't know how to study on the ground. Wu, a Bohai native, is interested in studying Confucian classics in a down-to-earth manner. He is about to go to Beijing to take the Jinshi exam headed by the Ministry of Rites. Therefore, he wrote Japanese Metaphor to encourage him.
Notes on Japanese Metaphors 1: Metaphors about the sun.
2. Hey: Blind.
3. Yue: A flute instrument, shorter than a flute, with seven holes and three holes.
4. Perilla: Su Shi claimed to be.
5. Xia Zi: Shang Bo, Xia Ziren, a disciple of Confucius.
6. No one: people who can dive into deep water.
7. Bohai Sea: the name of the county in the Tang Dynasty, in today's Bin County, Shandong Province.
Japanese Yu's appreciation article, from the beginning. The characters, time and place in this story are not clear (even if it is virtual), and its structure is abstract, which is an "fable" as an argument. Because the description is vivid, concrete and convincing. It can be concluded that any knowledge comes from perceptual experience. If we put aside perceptual experience and rely solely on indirect experience, we will "turn to the other side" like a blind man touching an elephant, confuse this thing with other things, speculate and fabricate it, and make a joke of "listening to the clock for the sun" and "thinking about the candle for the sun". It's a mile away.
However, perceptual experience alone is not enough. You have to practice by yourself and explore many times to master the Tao. The author thinks that "Tao can be sought, so it cannot be sought". As for the difference between "ambition" and "autumn", the author quotes ancient Chinese to explain "ambition": "Sun Wu said,' a good fighter can cause people, but not others'. Xia Zi said: "One hundred workers live in four places, let it happen;" The study of a gentleman, so I can learn. " "The" cause "here is a kind of" step by step ". If you accumulate learning at ordinary times, you will naturally get the meaning of "Tao", and you will learn from it.
For example, if the army can take the initiative, it can advance, retreat and retreat. Only when the time is ripe can it attack and win. If it leads to "seeking" victory, it will become "facing people" and it will fail. The same is true of seeking Tao. If you keep practicing at ordinary times instead of rushing for success, then Tao can be created.
To prove this point, the author told another fable. The author found that "there are many people in the south" and few people in the north. The reason is that "southerners" live in harmony with the sun and water. You can wade at the age of seven, float at the age of ten, and not at the age of fifteen. "
Because "the sun and water live together", we can gradually understand water. "How can a man suffer without a husband?" There must be a way to get water. "Knowing water ("The Way of Water ") can be" nothing ",while" living with water, you can get the Tao in fifteen; If you don't know water, you will be afraid to see the boat. " It can be seen that it is not enough to seek "Tao" only by courage, but also through long-term practice. If you want to do it overnight, "seek the Tao without learning", take shortcuts and try your luck, then you can only be like those people in the north who learn nothing, and no one will not be drowned.
The author uses fables to explain the truth, which is easy to explain. When the fable is finished, the truth will be clear. Moreover, the author uses two fables in succession to illustrate the two stages of the cognitive process, which can be called a "spiral" metaphor-that is, using two fables with similar contents but constantly developing, an endless and varied structure is formed, which makes the themes and concepts of the fables deeper and stronger, which is Su Shi's innovation.
The last paragraph is related to reality and explained as the purpose of the article. "In the past, scholars chose scholars by temperament, and scholars learned miscellaneous things without feeling the Tao"; On the contrary, "today, I also learn from the scriptures, and I know how to seek the Tao without learning." Confucian classics are loaded with Tao, so "scholars know without learning." They don't know that Tao is closely related to social life. To truly understand Tao, we should not just read a few classics, but learn from others. We can't ignore the perceptual experience. If we want to get closer to the Tao, we have to explore and think for a long time. Here, the author aims at Wang Anshi's learning from the scriptures.
In a word, the author speaks with a light pen, as if talking face to face with people. He is kind and touching, and his language is simple and clear, and he does not discuss the disadvantages of stagnation. Moreover, this paper also inherits the advantages of argumentative writing in the Warring States period, taking fables as arguments to make the writing concise and vivid.
The creation background of Riyu is 1078 (the first year of Yuanfeng), which was written by Su Shi when he was the magistrate of Xuzhou.
The author of Riyu introduces Su Shi (103765438+10.08-10/24.08), whose name is Zizhan, whose name is He Zhong, and whose name is Dongpo Jushi, from Meishan, Sichuan (now Meishan, Meishan City, Northern Song Dynasty). An outstanding writer, painter and calligrapher in the Northern Song Dynasty, together with his father Su Xun and his younger brother Su Zhe, was also called "Three Sus", one of the eight masters in the Tang and Song Dynasties.
1057 (the second year of Jiayou), Su Shi and his younger brother Su Zhe were both scholars. During Zongshen period, they worked in Fengxiang, Hangzhou, Mizhou, Xuzhou and Huzhou. 1080 (in the third year of Yuanfeng), Huangzhou was demoted as assistant minister of Yong Lian for "Wutai Poetry Case". He has cultivated land in Dongpo, Huangzhou City for more than four years, hence the name "Dongpo lay man".
After Zhezong acceded to the throne, he successively served as a bachelor of Hanlin, a bachelor of attendance, and a minister of rites, and was well known in Hangzhou, Yingzhou, Yangzhou and Dingzhou. In his later years, he was banished to Huizhou and Danzhou. 110/year (Fu Yuan's third year) was pardoned, returned to Lang Feng, and died in Changzhou (now Jiangsu) on August 24th,1kloc-0/year. At the age of sixty-four, he was buried in Tancheng County, Ruzhou (now Jia County, Henan Province), and Wenzhong, posthumous title (male).
References:
1, Zhu Jinghua. Comment on Su Dongpo's Fable: Chongqing Publishing House
2. Huang Yuezhou, Mao Zongxiang. China literature appreciation treasure house: Shaanxi People's Education Publishing House.