加密数字货币交易所-《论语》详解：给所有曲解孔子的人-子曰：君子之於天下也，无适也，无莫也，义之於比

Confucius said: The gentleman regarding the world has no fixed approach, no aversion, and measures everything by righteousness.

Yang Bojun: Confucius said: “The gentleman’s actions towards the affairs of the world are not prescribed to be done in a certain way, nor are they prescribed not to be done in a certain way. As long as the action is reasonable and appropriate, he will do it.”

Qian Mu: The master said: “The gentleman’s attitude towards worldly affairs is not fixed in favor or opposition; he simply follows what is in accordance with righteousness.”

Li Zehou: Confucius said: “The gentleman, when dealing with various worldly matters, neither harbors hostility nor envies, but uses what is proper and reasonable as the standard.”

Detailed explanation:

First, all three interpretations above have logical issues. Yang’s explanation, “do what is reasonable and appropriate,” is a rule—how can it be said that there are no rules? According to Qian’s interpretation, the gentleman clearly has a preference for “in accordance with righteousness” and opposes what is not, so how can it be said that he “has no fixed preference or opposition”? Li’s explanation has the same problem: if there is a standard of “proper and reasonable,” then there must be feelings of hostility and envy—these feelings are based on the standard of “proper and reasonable.”

“Approach” (适), originally means “to go towards, to arrive,” extended to mean “to return to” or “to be directed at”;

“莫” is a phonetic loan for “慕,” meaning “to yearn for”;

“义” (righteousness), as a noun used as a verb, means “to take righteousness as the goal,” but this is not the “taking righteousness” in “sacrificing life for righteousness,” where “righteousness” becomes a divine-like moral norm. Here, “义” is the ancient character for “仪” (appearance, demeanor);

“比” refers to the “petty person comparing and not being thorough” in the phrase “petty person comparing.”

“Return to” is an action; “yearn for” is just a thought. Therefore, “莫” (desire) is somewhat lighter than “适” (approach). The gentleman, regarding worldly affairs, will not establish an absolute standard or divine pattern to “approach” or “desire” them, not even harbor “莫” in his thoughts. But historically, countless people try to manipulate worldly affairs, creating things for others to “approach” or “desire,” and then their followers become cannon fodder or missionaries, constantly stirring up trouble. All of this is not what a gentleman would do. A gentleman not only avoids “approaching” or “desiring” idols, gods, or doctrines, but also does not create such things. In this world, there is no law to be gained or lost, nothing worth “approaching” or “desiring.”

But simply having no “approach” or “desire” is still not the behavior of a gentleman. A gentleman has no “approach” or “desire” towards anything in the world, but he does not despise anything in the world either. The claim of having no “approach” or “desire” and pretending to be a sage or high scholar is just “approaching” and “desiring” these so-called lofty things. In the eyes of a gentleman, there is neither purity nor filth; heaven and hell come and go freely. A gentleman can mingle among petty people, “taking righteousness” in relation to “comparison,” presenting a “comparison” appearance, acting like a petty person but without petty “approach” or “desire.”

Most people equate Bodhisattvas with some imagined sacred objects, but do beggars, prostitutes, courtesans, or murderers lack Bodhisattva qualities? Bodhisattvas can do anything—hell, heaven, humans, gods, ghosts, beasts—everywhere. Bodhisattva acts without attachment, without attachment, and thus can do everything. Even the appearance of “approach” and “desire” is also a Bodhisattva’s practice, and the same applies to the behavior of a gentleman.

Bodhisattvas are visible as Bodhisattvas; gentlemen are visible as gentlemen. Even petty persons can pretend that their petty behavior is just “righteousness in relation to comparison,” claiming to have no “approach” or “desire,” thus easily deceiving ordinary people. When people are deceived, they deserve it. Such things have happened countless times in history. Especially those who like to use slogans, propaganda, and grand theories to deceive the world—this is quite normal. Isn’t this the most common occurrence in the “world of ignorance”? Don’t think that Hitler’s evil or Japan’s militarism is so tragic and deserving of sympathy because people are deceived. Without these so-called deceived ones or those who submit to power, how could Hitler or Japanese militarism exist?

The most poisonous flower cannot grow without its soil. The “world of ignorance” is the best soil for all poisonous flowers. The most poisonous thing is the human heart. All evil acts are the result of collective karma—don’t think of yourself as an innocent baby. Laozi claimed that babies are the purest; wanting to return to that is foolishness. The cruelty of babies is no less than that of adults—it’s just that they lack the ability to show it.

But human hearts are also the most善 (good). All善 (good deeds) are also the result of collective karma. Good and evil are born from your own mind. You are the one who becomes a gentleman or a petty person—no one can replace you.

Someone might ask: knowing there is “no approach” and “no desire,” why do people still “approach” and “desire”? This is because their mental strength is pulled by karma, and their own power has not reached that level. The wind of karma can only blow away what can be blown away by karma; true freedom is freedom from this web of karma—“no approach,” “no desire,” freely existing in various states.

Life and death are great karmic forces. Just shouting “no approach” and “no desire,” how much do people dislike death and reincarnation? Yet, “death” and “reincarnation” still remain unpleasant. A true gentleman not only regards the world with no approach or desire but also in life and death, with no approach or desire. Therefore, the following sentence is also essential for a gentleman: “The gentleman, regarding life and death, has no approach and no desire, and measures everything by righteousness in relation to death.”

Chán master’s plain translation of the Zen teachings