加密数字货币交易所-《论语》详解：给所有曲解孔子的人-子贡问曰：“有一言而可以终身行之者乎？”子曰：“其恕乎？己所不欲，勿施於人。”

Zigong asked, “Is there a single saying that one can follow for a lifetime?” Confucius replied, “Is it ‘forgiveness’? Do not do to others what you do not want done to yourself.”

Yang Bojun: Zigong asked, “Is there a phrase that can be practiced throughout one’s life?” Confucius said, “Probably ‘forgiveness’! Anything you yourself do not desire, do not impose on others.”

Qian Mu: Zigong asked, “Is there a single character that one can live by?” The master said, “Perhaps just the character ‘forgiveness’! What you yourself do not want, do not apply to others.”

Li Zehou: Zigong asked, “Is there a sentence that can be followed for a lifetime?” Confucius said, “Probably ‘forgiveness’: what you do not want yourself, do not give to others.”

Detailed explanation:

Qian considers “speech” to be interpreted as “character,” while the other two see “speech” as “sentence.” Both are superficial views. In fact, the “one word” here is not between “characters” or “sentences,” but is “speech” as a single entity. “One,” pure and undivided, and without “one,” how can there be “living by it for a lifetime”? “Practice” (xing) means continuous, unbroken. To practice “one” is to be consistent and unwavering. Note that Zigong’s understanding of “one” and “unwavering” differs from Confucius’s. Zigong hopes to find a rule, a definition, a natural law, or a heavenly principle—something “one and unwavering.” This is also the common idea, a divine-like concept, but this is clearly not what Confucius’s “one and unwavering” refers to. For Confucius, only the present reality is “one and unwavering”; there are no unchanging standards or morals that can be “one and unwavering.” To clarify this point, Confucius responds as follows.

“Is it ‘forgiveness’? Do not do to others what you do not want done to yourself” is an inverted form of “Do not do to others what you do not want done to yourself.” Throughout history, everyone has regarded “Do not do to others what you do not want done to yourself” as Confucius’s “forgiveness” doctrine, but in fact, they have misunderstood the meaning of this inverted statement. The phrase “qí…hū” (is it…?) is a rhetorical question, a form of inquiry and reflection. Because people at the time liked to discuss the so-called “forgiveness” doctrine and offered different definitions, each believing their own definition was correct, and all trying to make their own definition “one and unwavering.” This mindset is similar to Zigong’s, and Confucius uses a rhetorical question to counter it.

“Do not do to others what you do not want done to yourself” was the most popular definition of the “forgiveness” doctrine at the time, and also common sense. Confucius questions: does this phrase truly constitute the “forgiveness” doctrine? Clearly, Confucius does not blindly and detachedly believe that “Do not do to others what you do not want done to yourself” is the so-called “forgiveness” doctrine. By refuting the non-absolute nature of this most common statement, Confucius indicates that no statement can be, as Zigong believes, practiced “one and unwavering” for a lifetime. It is laughable that, throughout history, people have been confused by such a simple rhetorical question, mistakenly taking what Confucius opposes as Confucius’s own teaching. This Analects has been misused by a group of Confucian scholars as mere words to be recited, so what is the point of discussing the “Analects”?

Actually, if “what one does not want” is taken as “Do not do to others what you do not want,” then does “Do not do to others” also need to be followed? If not, this contradicts the statement “Do not do to others what you do not want.” If yes, since “Do not do to others” is part of that phrase, then what is the point of saying it? Such trivial statements, which have been imposed on Confucius for over two thousand years as his sayings, are utterly boring. Confucius saw the logical contradiction in this phrase over two thousand years ago, recognizing it as nonsense. A simple rhetorical question like “qí…hū” exposes this phrase’s emptiness. Unfortunately, for over two thousand years, people have been blind to this, and no one has pointed it out. It is both laughable and pitiable!

Plain translation of Chan Zhong’s Zen talk:

Zigong asked, “Is there a single saying that one can follow for a lifetime?” Confucius replied, “Is it ‘forgiveness’? Do not do to others what you do not want done to yourself.”

Zigong asked, “Is there a phrase that can be practiced throughout one’s life?” Confucius said, “If you do not want others to wrong you, then you also do not want to wrong others.” Confucius said, “Zigong, this is beyond your ability.”

Yang Bojun: Zigong said, “I do not want others to insult me, and I also do not want to insult others.” Confucius said, “Zigong, this is not something you can achieve.”

Qian Mu: Zigong said, “I do not want others to impose these things on me, and I also do not want to impose them on others.” The master said, “Zigong! This is beyond your capacity!”

Li Zehou: Zigong said, “I do not want others to force anything upon me, and I also do not want to force things on others.” Confucius said, “Zigong, this is not something you can accomplish.”

Detailed explanation:

The key point here is what “impose” means. The above and common interpretations are “to apply” or “to force.” In fact, this is an extension of the meaning of “add.” “Add” comes from the character “口” (mouth) combined with “力” (force), vividly illustrating the original meaning: to exaggerate, to overstate, to add on top of what exists, to include what was not there before, or to slander. Zigong does not want to slander others, nor does he want others to slander him. Confucius believes this is beyond Zigong’s ability. In reality, not only Zigong, but anyone in society, especially those in the “unknown”—those who are not observed—cannot achieve this. Even Confucius himself could not.

Zigong has never truly understood Confucius and continues his game of “one and unwavering.” Once again, he claims, “I do not want others to impose on me, and I also do not want to impose on others,” still dreaming of “not wanting others to slander him, and not slandering others.” But in the current reality, such an ideal is impossible; it is merely a fantasy. When evaluating others, from their perspective, in quantum mechanics, the observer cannot avoid “adding” to the observation results. In real life, in the interactions between people, this “non-addition” is obviously impossible. If one pursues this “non-addition” as a goal, one is a fool—just like trying to eliminate the observer effect in quantum mechanics. Confucius understood this principle over two thousand years ago. A phrase like “Zigong, this is beyond your capacity” essentially means “Zigong, your mind is muddled and dreaming.”

Plain translation of Chan Zhong’s Zen talk:

Zigong said, “I do not want others to impose on me, and I also do not want to impose on others.” Confucius said, “Zigong, this is beyond your ability.”