The Analects of Confucius Yan Yuan's Original Version, Translated Version and Translated Note, Pinyin
"The Analects of Confucius, Yan Yuan" original text (part): Yan Yuan asked about benevolence, the Master said: "Self-restraint and restoration of propriety is benevolence. If you can restrain yourself and restore propriety, the world will return to benevolence. Is it because of oneself and others that benevolence is achieved?" Yan Yuan asked what was benevolence. Confucius said,"To restrain oneself and do everything according to the requirements of propriety is benevolence." Once this was done, everything in the world would return to benevolence. The implementation of benevolence and virtue is entirely up to oneself. Do you think it is up to others?" Pinyin: Yan Yuan asked (wèn) Ren (rén), Zi (z) said: "Ke (kè) oneself (j) Fu (fü) Li (l) is (wèi) Ren (rén). One day, one day, Is it true that benevolence comes from oneself, and that benevolence comes from others? Note: - "Restrain oneself and return to propriety": restrain oneself and restrain one's selfish desires; return to propriety and make one's words and deeds conform to the requirements of propriety. - Benevolence: To be benevolent. - "Return to benevolence": to call benevolence, praise is benevolence. - [Self-determination: Depends on oneself.] Due to limited information, only a portion of the content can be provided. Read more exciting novels for free
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Translated from Chapter 12 of the Analects of Confucius
The translation of the 12 chapters of the Analects of Confucius is as follows: 1. The Master said,"If you learn and practice it from time to time, isn't it also good to talk? Isn't it a pleasure to have friends come from afar? Isn't it a gentleman to be unhappy when others don't know?" Confucius said,"It is a pleasant thing to review what you have learned on time." It was fun to have like-minded people from afar to discuss problems together. Others don't understand you, but you're not unhappy because of it. This is the demeanor of a gentleman." 2. Zeng-zi said,"I examine myself three times a day. Have I ever been disloyal to the schemes of others? Do you not trust your friends? Are you familiar with it?" Zengzi said,"I reflect on myself many times every day. Have I not done enough to plan for others? Was it dishonest to interact with friends? Did the teacher repeatedly practice the knowledge he taught?" 3. The Master said,"When I was fifteen years old, I was determined to learn. At thirty, I was established. At forty, I was not confused. At fifty, I knew the destiny of heaven. At sixty, I was obedient. At seventy, I did as I pleased without exceeding the rules." Confucius said,"When I was fifteen years old, I was determined to learn. When I was thirty, I had a firm foothold in my career. When I was forty, I was no longer confused. When I was fifty, I understood destiny. When I was sixty, I obeyed nature. When I was seventy, I did as I pleased, but I did not go beyond the rules."
The New Version of the 12 Chapters of the Analects of Confucius in High School: An Analysis of the Original Text and Translated Notes
1. The Master said,"If a man is not benevolent, what should be done with propriety? If a man is not benevolent, what can he do?" - If a person does not have a benevolent heart, what can he do about etiquette? If a person did not have a benevolent heart, what could they do about music? - Analysis: This sentence emphasized that benevolence is the foundation of rites and music. Without benevolence, rites and music would lose their meaning. 2. The Master said,"In the morning I hear the Way; in the evening I may die." - If you can learn the truth in the morning, even if you die that night, you will have no regrets. - [Analysis: Expressed the urgency of pursuing the truth.] 3. The Master said,"The superior man speaks of righteousness; the inferior man speaks of profit." - A gentleman understands righteousness, while a villain only understands small benefits. - Analysis: This explains the difference between a gentleman and a villain in the concept of righteousness and benefit. A gentleman values righteousness while a villain values benefit. 4. The Master said,"When he sees a man of virtue, he should imitate him. When he sees a man of no virtue, he should reflect upon himself." - When you see a talented person, you should learn from him, hoping to be on par with him. When you see a person who is not virtuous, you should reflect on whether you have the same shortcomings as him. If you have, you should correct them. - Analysis: advocate a positive learning and self-reflection attitude. 5. The Master said,"If simplicity is superior to literary grace, then it is wild; if literary grace is superior to simplicity, then it is history. Gentleman, then gentleman." - If simplicity is better than literary grace, it will be rude. If literary grace is better than simplicity, it will be superficial. Only when simplicity and literary grace are properly proportioned can one become a gentleman. - Analysis: The "quality" here refers to simplicity,"literature" refers to literary decoration,"history" is superficial and unreal, and "Binbin" is a moderate appearance. It explains the balance between the external and internal aspects that a gentleman should possess. 6. Zeng-zi said,"A scholar must be resolute and resolute. He has a heavy responsibility and a long way to go. Isn't it important to take benevolence as your duty? Isn't it far from death?" - A scholar must be ambitious and strong-willed because he shoulders great responsibilities and the road is long and far. Isn't it a great responsibility to carry out benevolence? Wasn't it a very long time before it could end only after death? - Analysis: It is emphasized that scholars must have lofty aspirations and strong will, and take the realization of benevolence as their lifelong goal. 7. The Master said,"It is like building a mountain, but before it has formed a small pit, it stops, and I stop. It is like building a flat ground, though a small pit has been overturned, but if I go forward, I go forward." - For example, if I were to use a mound of earth to build a mountain, I would only need a basket of earth to complete it. If I stopped at this time, all my efforts would be wasted. If I were to fill up a depression, even though only one basket had fallen, even though there was only one basket now, I was still moving forward. - [Analysis: It reflects the principle of perseverance in doing things. Success depends on one's persistence.] 8. The Master said,"A wise man is not confused; a benevolent man is not worried; a brave man is not afraid." - The wise will not be confused, the benevolent will not be sad, and the brave will not be afraid. - [Analysis: Explain the different qualities of the wise, benevolent, and brave.] 9. Tsze-kung asked,"Is there a single word which can be carried out throughout life?" The Master said,"How can I forgive? Don't do to others what you don't want others to do to you." - Zi Gong asked Confucius,"Is there a word that can be followed for life?" Confucius replied,"That is forgiveness!" If you don't want to, don't force it on others." - [Analysis: Forgiveness is an important moral principle.] 10. The Master said,"Why do you not study the Book of Songs? "The Book of Songs" can be used to make people happy, can be used to observe, can be used to gather people, can be used to complain. I serve my father near, and I serve my king far away. I know the names of birds, animals, plants, and trees." - Why didn't any of the students learn poetry? Poetry could stimulate one's will, improve one's observation skills, cultivate a sense of group, and learn how to satirize. Nearby, you can use the truth to serve your parents; Far away can be used to serve the monarch, but also can know more about the names of birds, animals, plants and trees. - [Analysis: It explains the various functions of the Book of Songs.] 11. The Master said,"The superior man does not seek satisfaction when eating, nor does he seek comfort when he lives. He is quick in his work, and careful in his speech. He follows the Way, and is upright." - A gentleman does not seek satisfaction in his diet, nor does he seek comfort in his residence. He is quick in his work, careful in his speech, and he is corrected by moral people. - [Analysis: It reflects the requirements of a gentleman in terms of life attitude and moral cultivation.] 12. Yan Yuan asked about benevolence. The Master said,"To restrain oneself and restore propriety is virtue. If you can restrain yourself and restore propriety, the world will return to benevolence. Is it because of oneself and others that benevolence is achieved?" "May I ask for his name?" asked Yan Yuan. The Master said,"Do not look at what is not right, do not hear what is not right, do not speak what is not right, do not move what is not right." "I may not be clever, but I will do as you say," said Yan Yuan. - Yan Yuan asked what benevolence was. Confucius said,"To restrain oneself so that everything can be attributed to propriety is benevolence." Once you do this, everyone in the world will praise you for your benevolence. The implementation of benevolence lies in oneself, but does it also lie in others?" "May I know the terms of the implementation?" Yan Yuan asked. Confucius said,"Do not look at what is not in accordance with propriety, do not listen to what is not in accordance with propriety, do not speak what is not in accordance with propriety, and do not do what is not in accordance with propriety." "I may be stupid, but please let me do as you say," said Yan Yuan. - Analysis: Here, Confucius elaborated on the relationship between benevolence and propriety. He realized benevolence through self-restraint and emphasized the importance of self-restraint. <a href="/?from=ask_words" style="color:red" target="_blank">Read more exciting novels for free</a>
Which book was better, Translated Analects of Confucius or New Reading of the Analects of Confucius?
As a fan of online literature, I can't judge the value of specific books. However, I can tell you that the Analects of Confucius and New Reading of the Analects of Confucius are both classic Confucian texts that are of great significance to understanding traditional Chinese culture and thinking. The Analects of Confucius was an annotation made by Zhu Xi, a scholar of the Qing Dynasty. It compared and analyzed the original text and various annotations to help readers better understand the meaning and spirit of the original text. This book was featured by its concise language, easy to understand, and suitable for beginners. The New Reading of the Analects of Confucius was a new interpretation by modern scholar Lu Zhenyu. It combined a lot of background knowledge in history, culture, philosophy and other aspects to analyze and interpret the Analects of Confucius. This book was a book with deep thoughts and was full of inspiration. It was suitable for readers with a certain cultural background to read. Therefore, whether it was the Analects of Confucius or New Reading of the Analects of Confucius, they were both valuable books that could be read according to one's interest and reading level.
Translated pictures and explanations of chapter 12 of the Analects of Confucius
The following is the translation and explanation of the twelve chapters of the Analects of Confucius: 1."Isn't it also said to learn and practice from time to time?" Isn't it a pleasure to have friends come from afar? Isn't it a gentleman to be ignorant and not angry?" - [Translator: Wouldn't it be fun to learn knowledge and revise on time?] Isn't it also very happy to have like-minded people coming from afar? He doesn't understand me, but I don't resent or get angry. Isn't that the style of a gentleman? - ** Explanation **: The first point of this sentence is about learning methods, emphasizing the importance of revision; the second point is about the fun of learning, and it is a pleasure to have friends coming from afar for knowledge exchange; the third point is about personal cultivation, the attitude that should be taken when others do not understand. I examine myself three times a day: Have I been unfaithful in my schemes? Do you not trust your friends? Have you learned it?" - [Translator: I do self-checks many times a day. Am I doing my best to plan things for others?] Is it honest to associate with friends? Have you reviewed the knowledge that the teacher taught you? - ** Explanation **: This chapter focuses on the importance of moral cultivation for scholars. Self-reflection is carried out from three aspects: planning for others, interacting with friends, and the attitude towards teachers imparting knowledge. "I was determined to learn when I was fifteen years old. I was independent when I was thirty. I was not confused when I was forty. I knew the destiny when I was fifty. I was obedient when I was sixty. I was obedient when I was seventy. I did as I pleased without exceeding the rules." - I have been interested in learning since I was fifteen years old. I can do things independently at thirty years old. I can understand things at forty years old. I can understand what can't be controlled by human power at fifty years old. I can listen to different opinions at sixty years old. I can do whatever I want at seventy years old, but I don't go beyond the rules. - ** Explanation **: This is Confucius 'account of the process of learning and improving his self-cultivation. The age of fifteen to forty was the stage of learning and understanding. At the age of fifty or sixty, one could set their mind at ease and not be influenced by the outside world. At the age of seventy, one's subjective consciousness and the rules of life were integrated into one. This chapter also revealed that moral cultivation could not be completed in a short period of time. It required long-term learning and gradual progress. ** 4."Revisiting the old and learning the new, you can be a teacher."** - A person who revises old knowledge and gains new understanding and experience can be a teacher. - [Explanation: It is an important accomplishment for a teacher to emphasize that one must have new gains while reviewing old knowledge.] ** 5."Learning and thinking is useless, thinking without learning is dangerous."** - Learning without thinking will make you confused, thinking without learning will make you gain nothing. - ** Explanation **: Explain the relationship between learning and thinking. Both need to be taken into account. [6]"Truly virtuous, Hui!" A basket of food, a ladle of water, in the shabby alley, people can not bear to worry about it, Wang Hui also did not change its joy. It's good to be back!" - [How virtuous, Yan Hui!] A bowl of rice, a ladle of water, and living in a simple alley. Others could not stand this kind of poverty, but Yan Hui still loved the joy of learning. How virtuous, Yan Hui! - [Explanation: Through the example of Yan Hui still focusing on his studies in a difficult environment, he showed his quality of being content with poverty.] ** 7."Those who know are not as good as those who love, and those who love are not as good as those who enjoy."** - People who understand it are not as good as those who love it, and those who love it are not as good as those who enjoy it. - ** Explanation **: Reflects the importance of interest in learning. [8]"Eat, drink, and sleep with your head bent, and there is joy in it. To me, wealth and honor without righteousness are like floating clouds." - Eating coarse grains, drinking cold water, bending one's arms as a pillow, the fun is in this. Wealth obtained through improper means is like floating clouds in the sky to me. - ** Explanation **: Expressed Confucius 'views on the concept of being content with poverty and enjoying happiness, as well as the concept of righteousness and profit. He paid attention to spiritual satisfaction and despised ill-gotten gains. 9."When three people walk together, one of them must be my teacher." Choose what is good and follow it, and change what is bad." - [Translator: There are three people traveling together. One of them must be my teacher.] Choose his strengths to learn from him, and find his shortcomings to correct if you have them. - ** Explanation **: advocate a humble learning attitude, good at learning from others and improving your own shortcomings. [10]"The Master said on the river,'The passing of time is like a husband, who does not give up day and night.'" - On the riverbank, Confucius said,"Time flows like water, day and night." - [Explanation: It is a reminder to people to cherish time.] ** 11:"The commander of the army can be taken away, but the will of an ordinary man cannot be taken away."** - The commander of the army can be changed, but the aspirations of ordinary people cannot be changed. - ** Explanation **: It emphasized the importance of a person's determination. Tsze-hsia said,"To be erudite and devoted to one's aspirations, to ask questions earnestly and to think deeply, is to have benevolence in it." - Zi Xia said,"Learn widely and be determined in your aspirations. Ask questions earnestly and think about the current problems. Benevolence is one of them." - ** Explanation **: Explain the relationship between erudition, determination, inquiry, close thinking, and benevolence. <a href="/?from=ask_words" style="color:red" target="_blank">Read more exciting novels for free</a>
Appreciation and Analysis of Benevolence in the Translated Analects of Confucius
"The Analects of Confucius·Liren Chapter" contains many important categories, principles, and theories of Confucianism. The following are some of the main points of appreciation: * * I. Pay attention to the influence of environment and friends on personal cultivation ** 1. * * Living environment and choice of friends ** - Confucius said,"Benevolence is the most beautiful thing in the village. If you choose not to live in benevolence, how can you know?" He emphasized that it was wise to live with benevolent people. This reflected the Confucianists 'belief that one's moral cultivation was closely related to the external environment. Choosing to be neighbors with benevolent people, it was easier to cultivate benevolent sentiments under the influence of the environment, which reflected the potential shaping effect of the environment on people. 2. * * Explain the impact from both sides ** - On the other hand,"the unkind cannot live in peace for a long time, nor can they live in happiness" means that people who lack benevolence and virtue cannot live in poverty or happiness for a long time, otherwise they will easily make trouble or indulge in extravagance and debauchery. On the positive side,"benevolent people are benevolent, and wise people are benevolent." Benevolent people are content with benevolence, and wise people know that benevolence is beneficial to themselves and practice benevolence. * * 2. The relationship between benevolence and love and hate ** 1. * * The correct view of love and hate comes from benevolence ** - "Only a benevolent person can be good and evil" pointed out that only a benevolent person could love and hate people correctly. The benevolence of Confucianism was not simply about loving others. Love and hate existed in opposition. When one reached the realm of benevolence, there would be a correct standard of love and hate. 2. * * The relationship between benevolence and moral behavior ** - "If one is determined to be benevolent, there will be no evil." It meant that if one was determined to be benevolent, he would not do bad things. Cultivating benevolence can avoid bad behaviors such as rebellion, evil, extravagance and debauchery, but do good deeds that are beneficial to the country and the people. * * 3. Balance between wealth, status, and benevolence ** 1. * * The importance of the method of obtaining it ** - "Wealth and nobility are what people want. If you don't get them by the right way, you won't live in them. Poor and lowly are what people hate. If you don't get them by the right way, you won't leave." It reflected the Confucian attitude towards wealth and status. Wealth and status, though desired by all, should not be enjoyed if not obtained through proper means; poverty and humbleness, though detested by men, should not be shaken off unless they were shaken off by proper means. 2. * * Benevolence runs through ** - "If a gentleman leaves benevolence, how can he become famous? A gentleman would not violate benevolence at the end of a meal. He would do so when he was in a hurry, and he would do so when he was in trouble. He emphasized that a gentleman could not abandon benevolence. Even if it was just a short meal, he could not violate benevolence. He must stick to benevolence when he was in a hurry and when he was in a hurry. This showed that benevolence was the foundation of a gentleman's reputation, and it had to be practiced consistently. <a href="/?from=ask_words" style="color:red" target="_blank">Read more exciting novels for free</a>
The Analects of Confucius: Yan Yuan
The Analects of Confucius, Yan Yuan Chapter, had a total of 24 chapters. It mainly talked about how Confucius educated his disciples to practice benevolence, how to govern, and how to live in the world. In the chapter, Yan Yuan asked about benevolence, and Confucius replied,"Self-restraint and propriety are benevolence." If you can restrain yourself and restore propriety, the world will return to benevolence. Is it because of oneself and others that benevolence is achieved?" Yan Yuan further inquired about the terms of the practice of benevolence. Confucius said," Do not see, do not hear, do not speak, and do not move." When Zhong Gong asked about benevolence, Confucius said," When you go out, it is as if you are meeting a great guest. You make the people feel as if they are receiving a great sacrifice. Do not do to others what you do not want others to do to you. There is no resentment in the country, and there is no resentment at home." Sima Niu asked about benevolence. Confucius replied,"Benevolent people speak in an ambiguous manner." Sima Niu asked,"If his words are ambiguous, is this called benevolence?" Confucius explained,"It is difficult to do it, but can it be said that it is not wrong?" Sima Niu also asked Confucius about the gentleman. Confucius replied,"The gentleman is not worried or afraid." Under Sima Niu's questioning, he said,"If you reflect on yourself and do not feel guilty, what are you worried about?" When Sima Niu lamented that he had no brothers, Zi Xia said,"Life and death are destined, wealth and honor are in heaven." A gentleman is respectful and does not make mistakes. He is respectful and respectful to others. All the people in the four seas are brothers. Why should a gentleman worry about not having brothers?" Answer. Other than that, there was also Zi Zhang asking questions and many other things. These conversations reflected the Confucian ideology of benevolence, the moral character of a gentleman, and the way of life. " Yun Anlu's Body Sacrifice " is equally exciting. Everyone is welcome to read it!
Returning to the West Quatrain Yuan Zhen's Translated Version and Original Version
Returning to the West is a quatrain composed by Yuan Zhen, a poet of the Tang Dynasty. The following is the original text and translation: Original text: I've traveled all over Jiuzhou, but I haven't seen my name yet. I'm still a young man. Thousands of rivers and mountains are not far away, as long as the effort is deep. Translated: I've traveled all over Jiuzhou, but I haven't seen the famous scenery When he returned to his hometown, he still had the mentality of a teenager. No matter how far I travel, my heart is not far As long as he was willing to put in the effort, he would be able to achieve his goal.
The Analects of Confucius and Yan Yuan's Comprehension
The Analects of Confucius, Yan Yuan Chapter, had many points that were worth pondering and comprehending. In terms of benevolence, this chapter deeply explored the meaning and practice of benevolence. When Yan Yuan asked about benevolence, Confucius gave the answer of " self-restraint and returning to propriety is benevolence." This revealed that benevolence was not an abstract concept, but a state of moral cultivation achieved by restraining oneself and making words and deeds conform to propriety. This reflected the importance that Confucianism attached to personal self-cultivation, and it inspired people to constantly examine their own behavior and achieve moral improvement through self-restraint. From the perspective of interpersonal relationships, there was a lot of wisdom contained in it. For example," A gentleman helps others achieve their good deeds, but does not do their evil deeds." It advocated that people should actively promote the good deeds of others and stay away from the behavior of destroying others 'affairs. This was helpful in building positive and healthy interpersonal relationships. At the same time, the whole text reflected the systematic and coherent nature of the Confucian ideology. For example, it resonated with other chapters on how to be a man and the moral character of a gentleman. Together, they constructed the overall concept of Confucianism on the growth of people and the construction of social order. This suggests that when we study the classics, we should not look at the chapters in isolation, but should grasp the context of Confucianism as a whole to better understand its core values and apply it to modern society, the improvement of moral cultivation, and the construction of social harmony. <a href="/?from=ask_words" style="color:red" target="_blank">Read more exciting novels for free</a>
The Analects of Confucius, Yan Yuan's Original Text, Translations and Notes
The following is part of the original text, translation, and annotation analysis of Yan Yuan: ** 1. Yan Yuan asked about benevolence ** 1. ** Original text ** - Yan Yuan asked about benevolence. The Master said,"To restrain oneself and restore propriety is virtue. If you can restrain yourself and restore propriety, the world will return to benevolence. Is it because of oneself that benevolence is achieved, and because of others?" "May I ask what his eyes are?" asked Yan Yuan. The Master said,"Do not look at what is not right, do not hear what is not right, do not speak what is not right, do not move what is not right." "I may not be clever, but I will do as you say," said Yan Yuan. 2. ** Note ** - "Self-restraint and return to propriety": Self-restraint is to restrain oneself; return to propriety is to make one's words and deeds conform to the requirements of propriety. The word "return" in "return to benevolence" meant submission, and "benevolence" meant benevolence. "Item" referred to specific items, as opposed to the outline. "Doing" meant doing something. 3. ** Translated ** - Yan Yuan asked what was benevolence. Confucius said,"To restrain oneself and do everything according to the requirements of propriety is benevolence." Once this was done, everything in the world would return to benevolence. The implementation of benevolence and virtue is entirely up to oneself. Is it up to others?" "May I ask about the entry for practicing benevolence?" Yan Yuan asked. Confucius said,"Do not look at what is not in accordance with propriety, do not listen to what is not in accordance with propriety, do not speak what is not in accordance with propriety, and do not do what is not in accordance with propriety." "I may be stupid, but I'll do as you say," said Yan Yuan. ** 2. Zhong Gong asked about benevolence ** 1. ** Original text ** - Zhong Gong asked about benevolence. The Master said,"When you go out of the gate, you should regard it as if you were seeing a great guest of honor. You should make the people feel as if they were receiving a great sacrifice. What you do not desire, do not impose upon others. There is no resentment in the country, and no resentment at home." "Though I am not clever," said Zhong Gong,"I will do as you say." 2. ** Note ** - "When you go out to do things and enslave the people, you must be as respectful and serious as when you welcome distinguished guests and hold a great sacrifice." 3. ** Translated ** - Zhong Gong asked what was benevolence. Confucius said,"Going out to do things is like receiving distinguished guests; ordering people around is like taking on important sacrificial activities (all must be respectful and serious); if you don't want to, don't impose on others; if you are an official in a vassal state, don't blame heaven and others; if you are doing things in the house of a high official, don't blame heaven and others." "Although I'm not smart, please let me do as you say," Zhong Gong said. ** 3. Sima Niu asked about benevolence ** 1. ** Original text ** - Sima Niu asked about benevolence. The Master said,"The man of benevolence speaks with a certain degree of seriousness." Mencius said,"What he said is very strange. Is this what is called benevolence?" The Master said,"It is difficult to do it, but can it be said that there is nothing wrong with it?" 2. ** Note ** - []: Speak carefully. 3. ** Translated ** - Sima Niu asked what was benevolence. Confucius said,"A man of benevolence is careful in his words." Sima Niu said,"Speak carefully. Is this called benevolence?" Confucius said,"It is difficult to do. How can you not be careful with your words?" ** 4. Sima Niu asked about a gentleman ** 1. ** Original text ** - Sima Niu asked about the superior man. The Master said,"The superior man is neither worried nor afraid." Mencius said,"He is neither worried nor afraid. Is this what a superior man should be called?" The Master said,"If one reflect upon himself internally and not feel guilty, what is there to worry and fear?" 2. ** Translated ** - Sima Niu asked what was a gentleman. Confucius said,"The superior man does not grieve or fear." Sima Niu said,"No worries, no fear, can you be called a gentleman?" Confucius said,"If you reflect on yourself and have a clear conscience, then what worries and fears are there?" ** 5. Sima Niu is worried about having no brothers (Zi Xia answers)** 1. ** Original text ** - Sima Niu said sadly,"All men have brothers, but I am the only one who has perished." Tsze-hsia said,"Shang has heard that life and death are determined by fate, and wealth and honor are determined by Heaven. A gentleman is respectful and does not make mistakes. He is respectful and respectful to others. All the people in the four seas are brothers. Why should a gentleman worry about not having brothers?" 2. ** Translated ** - "Everyone else has brothers, but I don't," Sima Niu said sadly. Zi Xia said,"I've heard that life and death are decided by fate, and wealth and honor are arranged by Heaven. As long as a gentleman did things seriously and without fault, and treated others respectfully and politely, everyone in the world would be his brother. Why should a gentleman worry about not having brothers?" ** 6. Zi Zhang asked about the relevant information ** 1. ** Original text ** - Tsze-chang inquired of the wise. The Master said,"It may be said that it is wise not to do so with the calumny which has been gradually moistened, and the accusation which has been received on the skin. It may be said that it is far from being done with the calumny which has been gradually moistened and the accusation which has been received on the skin." 2. ** Note ** - "Immersed calumny": slanderous words that seeped in bit by bit like water. Sued on the skin: a false accusation that feels like pain on the skin. 3. ** Translated ** - Zi Zhang asked what was the wisest thing to do. Confucius said,"If you can't do anything with the slanderous words that are secretly instigated and the direct slander that is like the pain of the skin, then you can be considered wise. If you can't do anything with the slanderous words that are secretly instigated and the direct slander, then you can be considered far-sighted." ** VII. Zi Gong's Political Questions ** 1. ** Original text ** - Tsze-kung asked about the government. The Master said,"Enough food and enough troops, and the people will believe it." Tsze-kung said,"If you must leave when you have no other choice, which of these three should be the first?" "Get rid of the army," said the man. 2. ** Translated ** - Zi Gong asked how to govern the country. Confucius said,"Food is sufficient, armaments are sufficient, and the people trust their rulers." Zi Gong said,"If I have to get rid of one of the three, which one should I get rid of first?" Confucius said,"Get rid of armaments." <a href="/?from=ask_words" style="color:red" target="_blank">Read more exciting novels for free</a>
The original and translated version of Liaozhai Rouge
The original text and translation of Liaozhai Rouge are as follows: Original text: Strange Tales from a Chinese Studio is a classic Chinese novel that tells many fantastic stories. Rouge was one of the characters in the story. She was a beautiful woman who had a magical makeup that could make people more beautiful. Translated: Strange Tales from a Chinese Studio is an ancient Chinese novel that tells many fantastic stories. Rouge was one of the characters. She was a beautiful woman with a magical makeup that could make the user more beautiful. The makeup was called "Liaozhai Rouge" and was described in the story as a magical medicine that could make anyone beautiful.