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Smoked rain and dew leaves

Sacrificing in the Mingtang is to teach the princes to be filial; eating the three elders and five changes in the university is to teach the princes' brothers. Sacrificing to the sages in the Western Learning is to teach the princes' virtues; farming is to teach the princes to raise their children; paying homage is to teach the princes' ministers. The five are the great teachings of the world. Eating the three elders and five changes in the university, the emperor strips bare and cuts the animals, holds the sauce and feeds, holds the cup and drinks, and wears the crown and shakes the wine, so as to teach the princes' brothers. Therefore, there are ages in the village, and the old and the poor are not left out, the strong do not bully the weak, and the majority do not oppress the minority. This is due to the university. The emperor set up four schools, and when they enter the school, they will be the elders. The emperor patrols and the princes wait until the end. The emperor foresees the hundred years. Eighty, ninety, and ninety years old: those who go eastwards dare not pass by those who go westwards; those who go westwards dare not pass by those who go eastwards. If you want to talk about politics, the king can go to them. The first order is to be a senior in the village, the second order is to be a senior in the clan, and the third order is not a senior; if there are seventy people in the clan, they dare not go before them. Seventy-year-olds shall not enter the court without a major reason; if they enter the court for a major reason, the king must bow and yield to them, and then to those with titles. When the emperor does good, he yields his virtue to heaven; when the princes do good, he gives it to the emperor; when the ministers do good, they recommend it to the princes; when scholars and common people do good, they give it to their parents and keep it in the elders; and the salaries, titles, celebrations and rewards are given to the ancestral temples; this is to show obedience. In the past, the sages established the relationship between yin and yang, heaven and earth, and established it as the Book of Changes. The Book of Changes holds a tortoise shell and faces south, and the emperor rolls up his crown and faces north. Although he has a clear mind, he must advance and stop his intention. This shows that he dares not monopolize, so as to respect heaven. When he does good, he praises others; when he does wrong, he praises himself. Teach not to boast, so as to respect the virtuous. When a filial son is about to offer sacrifices, he must have a solemn heart to consider matters, prepare clothes and things, repair the palace, and manage all things. On the day of the sacrifice, his face must be warm and his movements must be fearful, as if fear is not as good as love. When he is offering sacrifices, his face must be warm and his body must be bent, as if he is talking but not yet. All the night guests have left, and they stand low and calm, as if they are about to be seen. After the sacrifice, he is happy and calm, as if he is about to go back. Therefore, sincerity and goodness do not violate the body, the ears and eyes do not violate the heart, and thoughts and considerations do not violate the parents. Tie all the hearts, express all the faces, and the art of reflection is the will of the filial son. The god of the country is on the right, and the ancestral temple is on the left.

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Zhou Boren was the Minister of Personnel. He fell seriously ill at night in the province. At that time, Diao Xuanliang was the Minister of the Chancellery, and he rescued Bei and was very close to him. After a long time, there was a small loss. The next morning, Zhongzhi was informed and he came in a panic. As soon as he entered the house, Diao got out of bed and burst into tears, telling him about Boren's critical condition yesterday. Zhongzhi wrote on it by hand, and Diao made a copy of it and placed it beside the door. When he came forward, he did not even ask about the illness, but simply said, "You were a famous person in the Central Court, and you were as famous as He Changyu. How could you have any relationship with such a flatterer as Diao Xie?" Then he left.

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Zeng Zi asked, "When a envoy dies in his residence, etiquette says: public residences are restored, but private residences are not restored. In all countries where envoys are granted residences by officials, public residences are already public residences, so why do you say that private residences are not restored?" Confucius said, "What a good question! The homes of ministers, officials, and scholars are called private residences; public residences and official residences are called public residences. The restoration of public residences is what it means." Zeng Zi asked, "The lower dead: Tu Zhou buried in the garden, and then went there by carriage, because the road was close. Now the tomb is far away, how should it be buried?" Confucius said, "I heard Lao Dan say: In the past, Shi Yi had a son who died, which was the lower dead. The tomb was far away, and Zhao Gong asked him, 'Why don't you bury him in the palace? ' Shi Yi said, 'How dare I? ’ Duke Zhao told Duke Zhou about this, and Duke Zhou said, ‘Is it not possible?’ Shi Yi did it. The use of coffins and coffins for the deceased was first introduced by Shi Yi.

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Extraordinary Enlightenment

When Prime Minister Wang visited Yangzhou, he was greeted by hundreds of guests, all of whom had a favorable look on their faces. There were only a guest named Ren from Linhai and several Hu people with whom he had not yet gotten along. The Duke therefore went to Ren's border and said, "If you leave, there will be no one left in Linhai." Ren was overjoyed. As he passed by a Hu people, he snapped his fingers and said, "Lanjie, Lanjie." All the Hu people laughed, and everyone sitting there was happy.