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The Great Doctor

Falling Phoenix and Setting Sun

The record of the crown prince says: When he arrives at the door of the great bedroom in the morning and evening, he asks the eunuch: "How are you today?" The eunuch says: "Today is good." The crown prince will be happy. If there is something wrong, the eunuch will tell the crown prince, and the crown prince will look worried and dissatisfied. The eunuch says "return to the beginning", and then he will return to the beginning. When the food is served in the morning and evening, the crown prince must be there to check the cold and warm. After the food is served, ask what is delicious. He must know what is served, and order the chef to take care of it, and then leave. If the eunuch says "illness", the crown prince will take care of it in person. The food prepared by the chef must be looked at with respect; the medicine for illness must be tasted personally. If the food is good, the prince can eat it; if the food is poor, the prince cannot be full; until it returns to the original state, then it will return to the original state.

The Wrongly Affectionate President

Zi Zhang asked about politics, and the Master said, "Teacher! Did I tell you before? A gentleman is clear about rites and music, and he only needs to raise and arrange them." Zi Zhang asked again. The Master said, "Teacher, do you think it is necessary to spread the table and the banquet, rise and fall, and offer wine and toast, and then it can be called rites? Do you think it is necessary to carry out the oracle, play the feather flute, and make the bells and drums, and then it can be called music? Speaking and practicing is rite. Acting and enjoying it is music. A gentleman strives for these two things and stands facing south, and this is how the world is peaceful. When the princes came to court, all things were in obedience, and all officials dared not to serve. Where ritual flourishes, the people are governed; where ritual is abolished, the people are in chaos. In a room with a clever eye, there is an outer corner, a seat has upper and lower parts, a car has left and right parts, a person who walks has a following, and a person who stands has an order. This is the ancient meaning. If there is no outer corner in a room, it will be in chaos. If there is no upper and lower part in a seat, it will be in chaos on the seat. If there is no left and right part in a car, it will be in chaos on the car. If there is no following person who walks, it will be in chaos on the road. If there is no order in standing, it will be in chaos in the position. In the past, the sage emperors and wise princes distinguished between the noble and the humble, the old and the young, the near and far, the male and the female, the outside and the inside, and no one dared to cross the road. They all came out from this road. "The three sons, after hearing this from the Master, were as clear as if they had just opened their eyes.

Nine Heavens Sword

A gentleman said: The rites that are close to human nature are not the most extreme. The blood of the suburbs, the fishy offerings of the big feast, three offerings of fire, one offering of the fire. Therefore, a gentleman, in terms of rites, does not create but express his feelings, but has a beginning. Therefore, seven escorts are required to meet each other. Otherwise, it is already sincere. Three refusal and three concessions are required to arrive. Otherwise, it is already frustrated. Therefore, when the people of Lu are going to have an event with the God of Heaven, they must first have an event with the Palace of the God of Heaven; when the people of Jin are going to have an event with the River, they must first have an event with the Pond of E; when the people of Qi are going to have an event with Mount Tai, they must first have an event with the Forest of ... If you want to observe things without following the rites, you will not be able to do so. Therefore, if you do things without following the rites, you will not be respectful. If you speak without following the rites, you will not be trusted. Therefore, it is said: "Rites are the result of things." Therefore, when the ancient kings established rites, they followed the meaning of things according to their wealth. Therefore, when doing great things, you must follow the time of heaven. For morning and evening, you must follow the sun and moon. For high places, you must follow hills. For low places, you must follow rivers and lakes. Therefore, when the weather is right and rain is right, the gentleman will be able to do it. Therefore, the ancient kings valued virtue, respected the way, and appointed the capable; they promoted the virtuous and appointed them, and gathered the people to swear an oath. Therefore, they served the heaven according to the heaven and served the earth according to the earth. They ascended to the middle of the sky according to the famous mountains and worshiped the emperor in the suburbs according to the auspicious land. When they ascended to the middle of the sky, the phoenix descended and the tortoise and dragon came; when they worshiped the emperor in the suburbs, the wind and rain were in season, and the cold and heat were in season. Therefore, the sage stood facing south, and the world was in great order.

Polygonum aviculare

The ritual vessels are therefore fully prepared. Full preparation means great virtue. The rituals are released and the quality is enhanced; they are placed correctly and carried out. In people, it is like the bamboo arrows with bamboo shoots; like the pine and cypress with heart. The two are the great points of the world. Therefore, they penetrate the four seasons without changing branches or leaves. Therefore, if a gentleman has rituals, he will be harmonious outside and have no resentment inside, so all things will be kind and the ghosts and gods will appreciate virtue. The ancient kings established rituals with roots and texts. Loyalty and trust are the roots of rituals; righteousness and reason are the texts of rituals. Without roots, there is no rightness; without texts, there is no practice. Rituals are in accordance with the time of the sky, set on the wealth of the land, in accordance with the ghosts and gods, in accordance with the human heart, and govern all things. Therefore, the time of the sky has life, the geography has suitability, the human organs have ability, and the things are curved and beneficial. Therefore, if Heaven does not produce and Earth does not nourish, the superior man will not make it a ritual, and the ghosts and gods will not be satisfied. If one lives in the mountains and treats fish and turtles as a ritual, and lives in the marshes and treats deer and pigs as a ritual, the superior man will say that he does not know the ritual. Therefore, it is necessary to raise the number of the state and make it the great principle of ritual and the great ethics of ritual. The width and narrowness of the land, the thickness of the ritual, and the ups and downs of the year. Therefore, even if there is a big killing in the year, the people will not be afraid. Then the superiors’ rituals are moderate. In ritual, time is the most important, followed by compliance, form, appropriateness, and praise. Yao passed the throne to Shun, Shun passed the throne to Yu; Tang exiled Jie, and King Wu defeated Zhou. It was time. The Book of Songs says: "Don't change it, just follow the filial piety." The sacrifices to heaven and earth, the affairs of the ancestral temple, the way of father and son, and the righteousness of the monarch and the minister are ethics. The affairs of the altar, mountains and rivers, and the sacrifices to ghosts and gods are the form. The use of funeral sacrifices and the relationship between guests are righteousness. When offering lambs and pigs as sacrifices, all officials are satisfied; when offering large sacrifices, there is no need to have more than enough. This is called "proportion". The princes regard tortoise shells as treasures and jade sceptres as auspicious. If a family does not treasure tortoise shells, store jade sceptres, or build gates, it means that it has "proportion". In rituals, there are those that value more: the emperor has seven temples, the princes have five, the officials have three, and the scholars have one. The emperor has twenty-six bowls, the dukes have sixteen, the princes have twelve, the senior officials have eight, and the junior officials have six. The princes have seven boxes and seven sacrifices, and the officials have five boxes and five sacrifices. The emperor has five layers of mats, the princes have three layers, and the officials have two layers. When the emperor dies, he is buried in the seventh month, with five layers and eight bamboos; the princes are buried in the fifth month, with three layers and six bamboos; the officials are buried in the third month, with two layers and four bamboos. This is that more is more. Some people value less: the emperor has no chariot; special sacrifices are used for offering sacrifices to heaven; when the emperor visits the princes, the princes use calves for meals; when the princes meet, they use yuchang (cooked rice wine) instead of lan (small bowls and rice bowls); the betrothal gifts for the officials are dried meat and salted meat; the emperor eats once, the princes twice, the officials and scholars three times, and the food is countless; the main roads have one tassel, the secondary roads have seven tassels; the jade scepter is special, the amber jade huang is special, and the ghost and god sacrifice is single. The princes attend the court, the officials are special, and the scholars are on a journey. This is what is valued for less. Some people value greater: the size of the palace, the size of the utensils, the thickness of the coffin, and the size of the mounds and fiefs. This is what is valued for greater. Some people value smaller: in the sacrifices to the ancestral temple, the noble offer jue, the humble offer san, the respected raise zhi, the humble raise jiao; the five offerings are dau, the outside of the door is gu, the inside of the door is hu, and the emperor's dau is wa yan. This is what is valued for smaller. Some people value height: the hall of the emperor is nine feet, that of the princes is seven feet, that of the great officials is five feet, and that of the scholars is three feet; the gates of the emperor and the princes are five feet. This is the value of height. Some people value lower things: the most respectful do not use the altar, but sweep the floor before offering sacrifices. The emperor and the princes do not use the taboos, while the great officials and scholars use the taboos. This is the value of lower things. Some people value ornaments: the emperor wears a dragon robe, the princes wear a red robe, the great officials wear a red robe, and the scholars wear black clothes and purple skirts; the emperor's crown has twelve tassels of red and green algae, the princes have nine, the senior officials have seven, the junior officials have five, and the scholars have three. This is the value of ornaments. Some people value plainness: the most respectful do not have ornaments, the father's party has no appearance, the great jade is not polished, the great soup is not harmonious, the great road is plain and the seats are crossed, the sacrificial vessels are covered with sparse cloth, and the ladle is made of cypress. This is the value of plainness. Confucius said: "Rituals must be reviewed." If the rituals are different, there will be no extravagance or killing. This is what I mean. It is a matter of praise. The reason why rituals value quantity is because of their external heart; virtue is promoted, all things are praised, and the great principles of things are broad. In this way, how can we not value quantity? Therefore, the gentleman is happy to be promoted. The reason why rituals value smallness is because of their internal heart. The production of virtue is subtle, and there is nothing that can be called virtue when observing the things of the emperor. In this way, how can we not value smallness? Therefore, the gentleman is cautious when he is alone. The ancient sages respected the inner and enjoyed the outer, and the few were precious and the many were beautiful. Therefore, the gentleman’s rituals should not be too much or too little, but only be called. Therefore, when a gentleman offers a large sacrifice, it is called a ritual; when a commoner offers a large sacrifice, it is called a robbery. Guan Zhong carved a red-rimmed gui and a mountain-sectioned algae-shaped gui, which the gentleman thought was excessive. Yan Pingzhong offered sacrifices to his ancestors, but did not cover the pig’s shoulder with a bean curd; he washed his clothes and washed his hat before going to court, which the gentleman thought was narrow. Therefore, the gentleman must be careful in performing the rituals; the crowd's discipline is broken and the crowd is in chaos. Confucius said: "If I fight, I will win; if I sacrifice, I will receive blessings." This is the way. The gentleman said: Sacrifice without prayer, without early waving, without music and grandeur, without good things, the sacrifice is not fat, and the offering is not beautiful and rich.

Don't worry about growing up.

There are four seasons for sacrifice: spring sacrifice is called "礿", summer sacrifice is called "禘", autumn sacrifice is called "常", and winter sacrifice is called "朕". "礿" and "禘" are yang meanings; "常" and "朕" are yin meanings. "禘" is the prosperity of yang, and "常" is the prosperity of yin. Therefore, it is said that nothing is more important than "禘" and "常". In ancient times, during the sacrifice, the officials gave out titles and clothes, which was in accordance with the righteousness of the Yang. During the harvest, the officials gave out fields and towns, and issued autumn policies, which was in accordance with the righteousness of the Yin. Therefore, it is recorded: "On the day of harvest, the public office was given out to show the reward; the moxa was used as ink; before the autumn policies were issued, the people dared not to harvest." Therefore, it is said that the righteousness of the sacrifice and the harvest is great. It is the foundation of governing a country, and it is important not to be ignorant of it. The ruler is clear about the righteousness, and the minister is capable of his duties. If the ruler is not clear about the righteousness, he is not perfect; if he is not capable of his duties, he is not perfect as a minister. Righteousness is the way to help the will, and it is the manifestation of all virtues. Therefore, those whose virtues are strong have strong wills; those whose wills are strong have clear righteousness. Those whose righteousness is clear have respect in their sacrifices. If the sacrifices are respectful, then all the descendants of the family will dare not be disrespectful. Therefore, when a gentleman sacrifices, he must personally attend; if there is a reason, he can send others. Even if he sends others, the ruler does not lose his righteousness, because the ruler understands his righteousness. Those who are of low virtue and low ambition are doubtful about the righteousness and ask for sacrifices. If they are forced to be respectful, they cannot help it. If you offer sacrifices without respect, how can you be the parents of the people? The tripod has an inscription. The inscription is a self-name. The self-name is used to praise the goodness of the ancestors and to make it clear to future generations. Those who are ancestors have both good and bad things. The meaning of the inscription is to praise the good and not the bad. This is the heart of filial sons and grandsons. Only virtuous people can do this. The inscription is to discuss the virtues and goodness of the ancestors, their merits and achievements, and to celebrate and reward their reputations throughout the world and to use them as sacrificial vessels; to make a name for oneself and to worship the ancestors. To praise the ancestors is to honor filial piety. To compare oneself with them is obedience. To show future generations clearly is teaching. The inscription is to name them once and everyone above and below will benefit from it. Therefore, when a gentleman looks at the inscription, he should not only praise what is said, but also praise what is done. Those who do it, who are clear enough to see it, kind enough to give it, and knowledgeable enough to benefit it, can be called virtuous. Virtuous but not boastful, can be called respectful. Therefore, the inscription on the tripod of Kong Kui of Wei reads: On the 19th day of the sixth month, the Duke was in the Great Temple. The Duke said: "Uncle! This is the ancestor Zhuang Shu, who was on the left and right of Cheng Gong. Cheng Gong ordered Zhuang Shu to follow the refuge in Hanyang, and then to the palace in Zong Zhou, and ran without shooting. He told the right Xiang Gong. Xiang Gong ordered Cheng Shu to inherit the ancestors' clothes. This is the father of Wen Shu, who revived the old wishes of the elders, led the celebration of the people, and personally cared for the state of Wei. He was diligent in the public family, working day and night without rest, and the people all said: "Relax!" The Duke said: "Uncle! Let me engrave for you: If you inherit, you will be respected." Kui bowed his head and said: "I praised it to avoid it, and I was diligent in the great destiny of the Ding." This is the inscription on the tripod of Kong Kui of Wei. The ancient gentlemen discussed the virtues of their ancestors and made them clear to future generations. They compared themselves to themselves and valued their country like this. The descendants who guard the ancestral temples and the altars of the land and state, if their ancestors have no merits and praise them, it is a falsehood; if they have good things but do not know them, it is not clear; if they know them but do not pass them on, it is not benevolent. These three are what gentlemen are ashamed of. In the past, Duke Zhou had made great contributions to the world. After Duke Zhou died, King Cheng and King Kang remembered the merits of Duke Zhou and wanted to honor Lu, so they gave him a heavy sacrifice. The outer sacrifice is the suburban altar; the inner sacrifice is the great sacrifice. The great sacrifice, the song "Qingmiao" is sung in the upper part, and the "Xiang" is played in the lower part; the red stems and jade qi are used to dance "Dawu"; the eight-yi dance is used to dance "Daxia"; this is the music of the emperor. Duke Kang of Zhou, therefore, gave it to Lu. The descendants inherited it and it has not been abolished until now, so as to show the virtue of Duke Zhou and honor his country.