The moss marks on the steps are green and there is a sentence: This is a humble house, but I am virtuous.
Editing the original text of the work
The inscription of the humble house ⑴
The mountain is not ⑵ high, but the immortal is named ⑶. If the water is not deep, if there is a dragon, it will be spiritual. This is a humble house, but I am virtuous and happy. The upper steps of the moss marks are green, and the grass color enters the curtain green⑺. There are scholars who talk and laugh, but there are no white people who come and go. You can tune the plain Qin and read the Golden Sutra. There is no silk and bamboo to mess with the ears, and there is no official document to show the shape of labor. Nanyang ⒄ Zhuge Lu, Xishuzi Yunting ⒅, Confucius said ⒆: How can there be such a thing? [2-3]
2 Notes Translation Editing
Word Notes
⑴Shawhouse: a simple house. Inscription: In ancient times, the words engraved on objects to warn oneself or describe merits were called "inscriptions" and later became a literary style. This style of writing generally uses parallel sentences, and the sentence structure is relatively neat and catchy.
⑵ Zai (zài): to be, verb.
⑶Name (míng): famous, famous, noun used as verb.
⑷Ling (líng): magical; supernatural.
⑸lòu shì: This is a simple house. Si: demonstrative pronoun, this, this. Is: a judgment verb that expresses affirmation. Cottage: a humble house, here refers to the author's own house.
⑹Weiwu Dexin (xīn): Just because I (the person who lives in the house) has noble moral character (I don’t feel humble). Wei: only. Me: I, here refers to the person who lives in the house himself. Xin: A fragrance that spreads far away, here it refers to noble character. "Shang Shu·Jun Chen": "Millet and millet are not fragrant, but virtue is fragrant.".
⑺The moss marks are green on the steps, and the grass color is green when it enters the curtain: the moss marks are green and grows on the steps; the grass color is green and green, and it is reflected in the curtain. Go up: grow to; enter: reflect into.
⑻Hongru (hóng rú): Great Confucian, here refers to a learned person. Hong: Same as "Hong", big. Confucianism used to refer to scholars.
⑼ Bai Ding: civilian. This refers to people with little knowledge.
⑽Tiao (tiáo) plain qin: playing a qin without decoration. Tiao: Tune, here finger playing (qin). Plain Qin: A Qin without decoration.
⑾Golden Sutra: There is still controversy in the academic circles today. Some scholars think it refers to the Buddhist scriptures ("Diamond Sutra"), while others think it refers to the beautifully decorated classics ("Four Books and Five Classics"). However, as far as Jiangsu education is concerned The language book of the publishing house refers to the Buddhist scriptures (Diamond Sutra), while the Anhui inspection refers to the latter. Gold: precious. Gold means preciousness, and the classics of Confucianism, Buddhism and Taoism can be said to be the Golden Classic.
⑿Sizhu: The general name for musical instruments such as qin, se, Xiaoguan, etc. "Si" refers to string instruments, and "Bamboo" refers to wind instruments. This refers to the sound of playing music.
⒀: Modal particles, not translated. Used between subject and predicate to cancel the independence of the sentence.
⒁Huan Er: Disturbing both ears. Chaos: The causative usage of the adjective makes...chaos, disrupts.
⒂Dou (dú): (official) official document, document.
⒃Labor form: to make the body tired ("make" is used). Lao: The use of the adjective as an adjective means to make... tired. Shape: form, body.
⒄Nanyang: Place name, west of present-day Nanyang City, Henan Province. Before Zhuge Liang came out of the mountain, he lived in seclusion and farmed in Wollongong, Nanyang.
⒅Zhuge Lu in Nanyang, and Ziyun Pavilion in Western Shu: There is Zhuge Liang’s thatched cottage in Nanyang, and there is a pavilion like Yangzi Yun in Western Shu. These two sentences mean that Zhuge Lu and Ziyunting are both simple and simple, but because the people who live there are famous, they are admired by people. Zhuge Liang, courtesy name Kongming, was the prime minister of the Shu Han Dynasty during the Three Kingdoms period. He was a famous politician and military strategist. Before becoming an official, he lived in seclusion in Wollongong, Nanyang. Yang Xiong, courtesy name Ziyun, was a writer in the Western Han Dynasty and a native of Chengdu, Shu County. Lu: A simple little house.
⒆Confucius said: Confucius said that clouds generally refer to meaning in classical Chinese. Selected from the chapter "The Analects of Confucius·Zihan": "How can a gentleman live there?" The author removes the gentleman's home here to reflect his modest character. [4]
⒇ He Cuzhi You: That is, "What is Chou", which belongs to the preposition of the object. In other words, the particle expresses a strong rhetorical question and is a sign of the preposition of the object, so it is not translated.
The full sentence is translated as: What is so simple? This sentence said by Confucius can be found in the chapter "The Analects of Confucius: Zihan": "How can a gentleman live in such a humble place?" [3] Here, Confucius' words are used to refer to himself as a "gentleman", which highlights the full text. This sentence It is also the finishing touch, the finishing touch of the whole text.
(21) Talking and laughing with Confucian scholars: Talking and laughing are all knowledgeable people; Da
Vernacular translation
The mountain is not high, there is Gods are famous. Water does not depend on its depth, but if it has a dragon, it will appear to have aura. This is a simple house, but it doesn’t feel simple because of my noble moral character. The moss marks are green and grow to the steps; the green grass is reflected in the curtain. The people who come here to talk and laugh are all knowledgeable scholars. The people who have no knowledge of the society can play the undecorated guqin and read Buddhist scriptures. There is no sound of music to disturb the ears, and no official documents to make the body tired. There is Zhuge Liang's thatched cottage in Nanyang, and there is a pavilion like Yangtze Cloud in Western Shu. Confucius said: "What is so crude?"[3]
3 Writing Background Editor
Liu Yuxi participated in Wang Shuwen's "Yongzhen Reform" when he was the censor. , opposed to the eunuchs and the separatist forces of vassal towns. After the reform failed, he was demoted to Hezhou County, Anhui Province and worked as a small general judge. According to regulations, the general judge should live in a three-bedroom house in the county government office. But when the magistrate of Hezhou watched the dishes being served, he saw that Liu Yuxi was a soft persimmon who had been demoted from above, so he deliberately made things difficult for him. He was first arranged to live in the south of the city facing the river. Liu Yuxi not only had no complaints, but was very happy. He even wrote two sentences casually and posted them on the door: "Facing the river and watching the white sails, I am thinking about arguing with the state." Hezhou magistrate When he found out, he was very angry and ordered the Yamen officers to move Liu Yuxi's residence from the south gate of the county to the north gate of the county, reducing the area from the original three rooms to one and a half rooms. The new residence was located by the Desheng River, with weeping willows nearby, and the environment was pleasant. Liu Yuxi still didn't care about it, and fell in love with the scenery. He wrote two more sentences on the door: "The weeping willows are green by the river, and people are in Liyang and their hearts are in Beijing." "[3]
The county magistrate saw that he was still enjoying himself leisurely and didn't care, so he sent someone to transfer him to the middle of the county again, and only gave him a room that could only accommodate a bed, a table, and a bed. chair hut. Within half a year, the county magistrate forced Liu Yuxi to move three times. Each time, the area became smaller and smaller. In the end, it was just a small room. Thinking that this snobbish dog official had gone too far to deceive others, he angrily wrote this extraordinary and elegant "Inscription on the Humble Room" and asked someone to carve a stone tablet and place it in front of the door. [3]
4 Writing Technique Editor
Overall Analysis
Inscription is an ancient rhyming style carved on gold and stone. It is mostly used to praise virtues and warn oneself. After understanding the meaning of the inscription, you also understand the meaning of the title. The author expressed his ambition through the object, and tried his best to describe the humble room through the description of the room. The center of "This is a humble room, but I am virtuous and kind" is actually Using the name of a shabby house to praise moral character expresses the noble and arrogant moral integrity of the owner of the house and his desire to live in poverty and live in peace. [5]
The "Inscription on the Humble House" begins with the theme of mountains and rivers. The water does not need to be deep, as long as there is a fairy dragon, you can be famous. Then, although the residence is simple, it will be famous because of the "virtue" of the owner. "Xin" means that a humble house can become famous because of the presence of people with high moral character, and its reputation will spread far and wide, and it will be engraved in stone to remember it. Ordinary landscapes are brought to life by immortal dragons, so of course humble houses can also be spread with fragrance by people of high moral character. This technique of leveraging strength is really wonderful and can be said to be the author's unique ingenuity. Especially the fairy dragon embellishes the landscape, which is a wonderful idea. "This is a humble house, but I am virtuous and kind." The title starts from the landscape, fairy dragons, and the author directly cuts into the theme with a sudden change of writing, laying the foundation for reading the introduction. It also points out the reason why a humble house is not poor. The reason is the word Dexin. [6-7]
It can be seen from this point that the author wrote this essay after repeated thinking, and it was definitely not a temporary inspiration. Quatrains can be a sudden inspiration, but flawless connection is the result of daily accumulation of skills and repeated deliberation. 4-7 Sentences: This article was written out of difficulty and carved on stone, which has a strong tit-for-tat nature. Judging from the writing technique of the full text, the whole text is written in one go with the technique of "comparison", rather than as a contrast. So what exactly are the two sentences "moss marks" and "talking and laughing" talking about? Moss is still green on the stone steps, and weeds are still lush and green in the wasteland.
What is the implication? I, Liu Yuxi, will never change my true character wherever I go. The people I associate with are all well-educated and learned people, and there are no uneducated people (like you). The author uses moss and weeds to describe his independent personality. This is a portrayal of integrity and a declaration of unyieldingness.
If sentences 1 to 3 of this article are a kind of foreshadowing, then sentences 4 to 7 enter the real confrontation. The author uses poetic and beautiful language to show his pride and pride, and at the same time, he also mercilessly lashes out at the snobs. [7]
The author of "Zhuge Cottage in Nanyang and Yun Pavilion in Western Shu" uses Zhuge Liang's thatched cottage and Yangzi Yun's Xuanting in Western Shu as analogies to draw out his own humble house and people as his own role models, hoping that I can also have noble morals like them, which reflects my thought of describing myself as an ancient sage, and also implies that a humble house is not a humble one. In fact, Liu Yuxi's writing has another profound meaning, that is, Zhuge Liang was living in a thatched cottage in Longzhong waiting for the Ming Dynasty to come out. And what about Yang Xiong? But he was a man who was indifferent to fame and wealth and devoted himself to studying. Although he was a top official, his indifference to the ups and downs of official position and money was a model for future generations. The author quotes these two people, and what he wants to express is: to be calm in the face of changes, to be unyielding in the face of danger, to adhere to moral integrity, and to be calm about honor and disgrace. I don't want to go along with the secular world, but I also want to show my ambition when I meet the enlightened master. If there is no enlightened master, I would rather settle for a mediocre ambition. This, combined with the ups and downs of the author's officialdom, is more in line with the actual situation.
The concluding sentence quotes "Confucius said: Why is there such a thing as shabby?", quoting the words of the ancients and concluding the whole article, explaining that a shabby house is "not shabby". It expressed his pursuit of the highest moral quality of the feudal ethics at that time. To standardize and demand oneself with the ethics affirmed by saints may be Liu Yuxi's highest requirement for his own moral character. Such a conclusion does not say what the content means, but combined with the meaning of the question, it is a masterstroke. Because feudal ethics take Confucian moral standards as the highest moral standard, Confucius’ affirmation also provides the best conclusion for his theory of moral character. The paper should have arguments, and quoting Confucius’ words as an argument is undoubtedly It was the best argument at the time, sufficient and irrefutable. [2][7-11]
Hierarchical analysis
The content of the article includes three levels of meaning. [5]
The first level (from the beginning to "Weiwu Dexin") introduces the main idea of ??the article by analogy. The article begins with the majestic words "If the mountain is not high, immortals will be famous. If the water is not deep, dragons will be spiritual." This not only seems to be an extraordinary move, but also lays the groundwork for the future praise of the humble house. Mountains don’t matter how high they are, water doesn’t matter how deep they are. As long as there are immortals and dragons, you can be famous. Then, of course, a humble house can also be famous because of the presence of people with high moral character. "This is a humble house, but I am virtuous." The title is composed of mountains, water, immortals, and dragons. The author changed his writing style and directly cut into the theme. It seems a bit abrupt, but looking back, it is integrated, because the above The contrastive sentence just lays the foundation for the introduction of this sentence. Ordinary mountains and rivers are graced by immortals and dragons, so a humble house can also be filled with fragrance through people of high moral character. It starts with an analogy to introduce the meaning of a humble house, and the word "virtue and kindness" guides the whole article. The following texts are all derived from this.
The second layer ("Green on the steps above the moss marks") describes the living environment, that is, daily life. The author starts from the surrounding scenery, "The green on the steps above the moss marks, the color of grass entering the curtain is green" . "The description of the environment is peaceful and elegant, which is pleasing to the eye. "There are scholars who smile lightly, and there are no white people coming and going" is the elegance of the owner of the writing room. Those who come and go are all well-educated people, and there are no ordinary people. These people can talk eloquently and indulge in their emotions. "You can tune the plain qin and read the golden scriptures. There is no clutter of silk and bamboo, and there is no labor of writing documents." When you are free in the room, you can play the piano and strings, read scriptures, and cultivate your moral character. The above is the author's view of a morality from three aspects
Humble Room Inscription Calligraphy[12]
A summary of the life of a noble man. He uses the elegant color of "green on the moss marks" to imply the author's tranquil heart, and immediately highlights the vitality of "the grass is green into the curtain". A peaceful and lively life full of vitality, making friends with noble people, playing the piano and studying scriptures, living a leisurely and colorful life away from noisy music and irritating official duties. This kind of leisure life is really satisfying. People envy.
In short, this is a masterpiece with high ideological and artistic quality, so it can be read and popular among the people. [3]
Humble room inscription calligraphy works
6 Author profile editor
Source entry: Liu Yuxi
Liu Yuxi (772-842) , named Mengde, a Tang Dynasty writer and philosopher who was born in Luoyang (now Luoyang, Henan Province) in the Tang Dynasty.
Liu Yuxi[13]
Professed to be a descendant of King Jing of Shanzhong Mountain in Hanzhong. He served as the censor and a member of Wang Shuwen's political reform group. A famous poet in the middle and late Tang Dynasty, he was known as the "Poetry Hero". His family is a scholarly family with Confucianism passed down from generation to generation. [1]
Political advocate of innovation, he is one of the central figures in the political innovation activities of Wang Shuwen School. Liu Yuxi once served as the censor of the Procuratorate. Later, Yongzhen's reform failed and he was demoted to Sima of Langzhou (today's Changde, Hunan). In his later years, he served as a guest of the prince. Some poems reflect the author's progressive thoughts. [14] His representative works include "Woyi Lane", "Autumn Poems", "Bamboo Branches" (6), "Langtaosha" (1), "Langtaosha" (8) , "Willow Branches" (1), "Reminiscing about the Past in Xisai Mountain" and "Rewarding Lotte at the First Banquet in Yangzhou". [2]
Liu Yuxi and Bai Juyi are both called "Liu Bai". Together with Liu Zongyuan, he is also known as "Liu Liu". Liu Mengde from Pengcheng is also a great poet. It has a sharp edge, and few dare to take it. It is also said that his poems should be protected by divine objects everywhere, and he is highly respected by celebrities. In Huichang, the school's Minister of Etiquette was inspected. At the age of seventy-two when he died, he was presented to the Minister of Hubu. The poetry collection consists of eighteen volumes, now compiled into twelve volumes.