Guoxue refers to traditional Chinese culture and academics with Confucianism as the main body. Sinology is Chinese traditional culture and academics, and also includes medicine, drama, calligraphy and painting, astrology, numeracy, etc. Chinese studies are divided into disciplines, which should be divided into philosophy, history, religion, literature, etiquette, textual criticism, ethics, editions, etc., among which Confucian philosophy is the mainstream.
1. "The Book of Songs"
The Book of Songs is the oldest collection of poetry in China, a collection of realistic poetry, which covers the period from the early Western Zhou Dynasty to the middle of the Spring and Autumn Period. There are 305 poems written around 1100-600 BC, 6 of which are Sheng poems. They only have titles but no poems, so they are also called "Three Hundred Poems". There are only folk songs (wind), works of scholar-bureaucrats (elegant), and hymns to worship gods (song) from four to five hundred years ago. According to the purpose and music, it is divided into three parts: "wind, ya, and song". The wind refers to the folk songs of various places, the ya is mostly the palace music of the nobles, and the song is used by the emperor of Zhou and the princes to worship the ancestral temple. dance music. The main expression techniques of "The Book of Songs" are Fu, Bi and Xing. Among them, directly stating the thing is called a poem; using an analogy is called a comparison; and speaking of other things first to arouse the excitement of the thing being chanted is called a poem. The expression techniques of "The Book of Songs" are divided into Fu, Bi, Xing and Feng, Ya and Song, collectively known as the "Six Meanings". The Book of Songs is mostly composed of four words, with some miscellaneous words.
The content of the poem includes:
Feng (Fifteen Kingdoms: Zhou Nan, Zhao Nan, Bei [bèi], Yong [yōng], Wei, Wang, Zheng, Qi, Wei , Tang, Qin, Chen, Hui (huì), Cao, Bin (bīn)
Most of them are polished folk songs. "Wind" includes folk songs from fifteen places, including today's Shanxi, Shaanxi, Henan, Hebei, Shandong, and some places in northern Hubei (Qi, Chu, Han, Zhao, Wei, Qin), called "Fifteen Kingdom Winds". There are 160 chapters, which are the core contents of the Book of Songs. "Wind" means local customs and customs.
Ya (two Ya: Daya, Xiaoya)
"Ya" refers to the formal music, that is, the music played when nobles enjoy banquets or princes attend court meetings. According to the layout of the music, it is divided into "Ya" and "Ya". There are 105 poems in "Daya" and "Xiaoya", including 31 in Daya and 74 in Xiaoya. Although most of them are works by scholar-bureaucrats, there are also many thought-provoking poems similar to folk ballads in Xiaoya, such as Yellow Bird, I Walk in the Wild, Valley Breeze, No Grass Is Yellow, etc.
Song (Three Songs: Zhou Song, Lu Song, Shang Song)
"Song" is a sacrificial song, divided into 31 "Zhou Songs", 4 "Lu Songs", There are 5 "Ode to Shang Dynasty" and 40 articles. It is originally a song that praises gods or ancestors during sacrifices, but the four Lu Songs are all praising the living Duke Xi of Lu. There are also poems that flatter the king of the time in the Shang Songs.
2. "The Book of Changes"
The "Book of Changes" is an important cultural classic in ancient China. It is praised as "the first of the classics" with rich and comprehensive content and a complete philosophy. The system has dialectical discussions from the universe and nature to life and society, and is an inexhaustible cultural treasure. The Book of Changes uses abstract symbols to form various hexagrams, which contain the relationship between all things in the world. The most fundamental idea is: "One yin and one yang are called the Tao, and one odd and one even is called the number." From the sixty-four different hexagrams, we can see the ancient people's simple dialectics of "the unity of nature and man".
The "Book of Changes" is the classic among classics and the philosophy among philosophy. It is not far away from the lives of us ordinary people. It is a hammer and war drum that inspires people to work hard. People in adversity can draw a steady stream of life wisdom and motivation for progress from it. We read it and understand it, and we can use it to plan and guide our career and life. In order to facilitate readers of different levels to understand the "Book of Changes", the editor conducts a detailed analysis of each hexagram from three aspects:
The first is "explanation of the hexagrams". The original texts of the hexagrams and Yi Zhuan are recorded so that readers can initially understand the charm of the hexagrams.
The second is "Yaoci interpretation". The meaning of each line is explained one by one, and the explanation is summarized and summarized, so that readers can further understand the meaning of the hexagrams.
The third is the code of affairs. Combining examples from ancient and modern times at home and abroad to give readers an intuitive feeling.
The fourth is enlightenment.
Based on the author's personal understanding, he explores its symbolic and quotative meanings and tries to combine it with the reality of our lives to serve as advice and warning.
The "Book of Changes" is a treasure house of wisdom. We may not be able to understand it, but we must read it. Even if we cannot completely restore its original meaning, we can at least understand it from our own perspective. As long as we find such a way into the "Book of Changes", we can wander in it and draw rich wisdom and nutrition from it. By reading the Book of Changes, philosophers can understand speculation, historians can understand history, politicians can understand world governance, military strategists can understand the art of war, and entrepreneurs can understand the true meaning of management and management. It is a kind of pursuit of the truth and constantly approaching the truth. enjoy.
The "Book of Changes" is a timeless classic for most people. It is as difficult to read and interpret as a heavenly book, but if the reader has a useful heart and always holds the attitude of "a gentleman works all day long" and "advances with the times", I believe he will be able to understand and gain something.
3. "The Analects of Confucius"
The "Analects of Confucius" is a Confucian classic that touches on many aspects of human life. Many chapters talk about the issue of being a human being, which has reference significance for contemporary people. .
First, you must be upright and aboveboard. Confucius believed: "The life of a man is also upright, and the life of injustice is also avoided." ("Yong Ye") In Confucius' view, a person must be upright, and only uprightness can be aboveboard. However, dishonest people can survive in our lives, but only by luck and avoid disaster. According to the logical reasoning of the development of things, people who rely on luck to avoid disasters will fall into trouble sooner or later.
Second, we must pay attention to "benevolence" in life. This is one of the issues that Confucius emphasized most on how to be a good person. In Confucius' view, benevolence is the foundation of life and comes first. Confucius said: "Disciples, be filial when you enter, be fraternal when you go out, be cautious and trustworthy, love others universally, and be kind. If you have enough energy to do, study literature." ("Xueer") He also said: "People who are not benevolent will What's the point of etiquette? If a person is not benevolent, what's the point of joy?" ("Eight Yi") This shows that it is meaningful to study etiquette and music only on the basis of benevolence. Confucius also believed that only benevolent people can treat others selflessly and be praised by people. Confucius said: "Only the benevolent can do good to others and do evil to others." ("Li Ren") "Qi Jinggong had thousands of horses. On the day of his death, the people were without virtue and praised him. Boyi and Shuqi died of starvation under Shou Yang, and the people came to It is called today." ("Ji Shi") fully illustrates the value and power of benevolence.
So how can we be considered benevolent? Yan Yuan asked about benevolence, and Confucius said: "Restraining oneself and returning to propriety is benevolence. For one day to restrain oneself and return to propriety, the world will return to benevolence." ("Yan Yuan") In other words, only by restraining oneself and making words and deeds conform to propriety is benevolence. Once your words and deeds comply with etiquette, people in the world will praise you as a benevolent person. It can be seen that "benevolence" is not innate, but the result of acquired "cultivation" and "self-denial". Of course, Confucius also put forward the external standard of benevolence, which is "hardness, perseverance, wood, and restraint are close to benevolence." ("Zilu") That is, a person who is strong, decisive, simple, and modest in speech is close to benevolence. At the same time, he also proposed five standards for practicing benevolence, namely: "respect, tolerance, trustworthiness, sensitivity, and benefit" ("Yang Huo"). That is, respect, generosity, faithfulness, diligence, and kindness. He said that if you are respectful to others, you will not be insulted, if you are kind to others, you will gain everyone's support, if you are trustworthy in your dealings, others will trust you, if you are diligent and diligent, you will be successful, and if you are kind to others, you will be able to handle people well. Confucius said that those who can practice these five virtues can be regarded as benevolent.
Of course, in Confucius’ view, it is extremely difficult to fully achieve benevolence. Therefore, the way he teaches people to pursue benevolence is to "be knowledgeable in literature and use etiquette to make appointments, and you can live with your husband!" ("Yan Yuan") That is, study cultural classics extensively and use etiquette to restrain your behavior. In this way Then you don’t have to deviate from the right path. At the same time, we should also pay attention to learning from benevolent people and use benevolent people to help cultivate benevolence. A virtuous person should be able to stand up for himself and help others to stand up, to help others achieve what they want to achieve, and to be able to push others forward in everything they do. That is to say: "If you want to establish yourself, you can establish others; if you want to reach others, you can reach others. Being able to draw examples from close friends can be said to be the way of benevolence." ("Yong Ye")
Thirdly, as a person, you must pay attention to the all-round development of self-cultivation. .
Zeng Zi said: "I have to reflect on myself three times every day: Have I been unfaithful in my plans for others? Have I not believed in my friends? Have I learned to teach others?" ("Xue Er") That is to say: I have to reflect on myself over and over again every day: Are I helping others with things? Have you tried your best? Are you trustworthy when interacting with friends? Have you reviewed the studies taught by the teacher? Emphasize the importance of cultivating moral character from oneself. On this basis, Confucius emphasized that a person should also pay attention to all-round development. Confucius said: "Aspirations are based on Tao, based on virtue, based on benevolence, and wandering in art." ("Shu'er") That is: the ambition is based on Tao, the basis is based on virtue, the basis is based on benevolence, and the activities are based on the six arts (ritual, music, Shooting, imperialism, calligraphy, and arithmetic), only in this way can we truly be a human being. So why did Confucius emphasize that a person should develop in an all-round way? This reflects Confucius's understanding of human sociality and the mutual restraint of personal cultivation. He said: "It is based on poetry, established on etiquette, and achieved on music." ("Taibo") That is, poetry can inspire people's emotions. Spirit and etiquette can strengthen people's sentiments, and music can promote the success of people's careers. Therefore, for personal cultivation, all-round development is extremely important.
4. "Tao Te Ching"
Tao Te Ching is also known as Laozi
"Tao Te Ching" was originally a representative work of pre-Qin Taoists. At the end of Han Dynasty, Zhang Ling created the Five Dou Rice Road. He regarded Laozi as the ancestor of religion and respected him as Taishang Laojun. He used "Laozi's Five Thousand Essays" as the canon to teach the Taoist disciples and founded Taoism. He also wrote "Laozi Xiang'er Commentary" to explain "Laozi's Five Thousand Essays" from a religious point of view. It has since become a basic classic of Taoism.
The Tao Te Ching is a philosophical verse in verse. "Zhuangzi Tianxia Chapter" sums up its purpose by saying: Treat the essence as the essence, regard the material as the coarse, regard the accumulation as the deficiency, and live alone in the abode of the gods. ... It is built on the principle of constant nothingness, and the main principle is Taiyi. It is represented by humility and humility, and its reality is that emptiness does not destroy all things. "The theory generally starts from the standpoint of the unity of heaven and man, and explores the "Tao" as the origin of all things in the world and the highest principle of the universe, taking it as the ultimate goal, and inventing human ways such as self-cultivation and governance. The so-called "man follows the earth, and the earth follows the law" "Heaven, heaven follows the Tao, and the Tao follows nature." The human Tao should be based on the earth, and investigate the source and nature of the Tao. The principle of Tao is divided into nothingness and two sides. The Tao is always without, nameless and formless, and precedes the ghosts and gods of heaven and earth. As the beginning of all things in the world, Tao always exists, giving birth to all things in the world, and has infinite uses. The principle of Tao runs through everything, showing that everything exists relative to each other, and it must be reversed in the extreme, and it must return in the end. This is the fundamental law. The use of existence is always based on nothingness, "being is born from nothingness". The sage's human body is naturally inaction, and the way of law is natural and inaction. To cultivate one's body, one should be calm without desire, without mind, and not see one's own self. Be self-defeating and self-respecting, do things but not persevere, do not dwell on successes, be kind and thrifty, be practical and avoid brilliance, and use it to rule the world. You should "do things without doing anything, teach without saying anything", return weapons and soldiers, and stay away from fighting. , do not respect the virtuous, do not value hard-to-find goods, do not see what is desirable, make the people empty-minded, ignorant and have no desires, then they will be governed by inaction. , give in and be humble, resolve conflicts when frustrated, be harmonious with others, and overcome the strong with softness. Taoism's theory of knowledge, political views, and ethical views are basically the same as those in Lao's system. "Specialize Qi to soften", "purge Xuanjian", hold one place and other cultivation methods, which are the basis of Taoist cultivation techniques such as keeping oneness, heart together, sitting and forgetting, admitting Qi, inner alchemy and so on. Taoism cited the sayings such as "longevity" and "those who survive death without death" as the origin of the theory of immortality in immortality. The theory of "returning to the root" and "reviving life" are used by inner alchemy as the philosophical basis for inner refining to become true and to become one with Tao. .
The "Tao Te Ching", a magical book known as the "King of All Scriptures", has had a profound impact on ancient Chinese philosophy, science, politics, religion, etc., regardless of its impact on China. It plays an immeasurable role in shaping a nation's character, as well as in political unity and stability. Its global significance is becoming increasingly apparent, and more and more Western scholars are sparing no effort to explore its scientific mysteries and seek the answers to human civilization. From 206 BC to 200 AD, the Tao Te Ching was regarded as a Taoist classic, so some scholars believe that the Tao Te Ching is divided into eighty-one chapters. There is an obvious Taoist idea of ??ninety-nine chapters, but the division of content is far-fetched. In the Qing Dynasty, Wei Yuan broke this convention for the first time and divided the Tao Te Ching into sixty-eight chapters, which relatively maintained the integrity of each chapter.
5. "Mozi"
"Mozi" is a work expounding Mohist thought. There are 71 original chapters and 53 extant chapters. It is generally considered to be the disciples and followers of Mozi. Recorded, organized and compiled. "Mozi" is divided into two parts: one part records Mozi's words and deeds and expounds Mozi's thoughts, which mainly reflects the thoughts of the early Mohists; the other part is "Jingshang", "Jingshuo", "Jingshuo" and "Jingshuo". "Xia", "Daqi", "Xiaoqi" and other 6 chapters, generally called Mohism or Mohism, focus on the epistemology and logical thinking of Mohism
"Hanshu·Yiwenzhi" records "Mojing" "Zhai" Chapter 71", Ban Gu annotated Mozi: "The name is Zhai, a Song Dynasty official, after Confucius." "Sui Shu·Jingji Zhi" records "Mozi" in fifteen volumes, one volume, Song Dynasty doctor. Written by Mo Zhai (zhuàn)". "Old Tang Book·Jing Ji Ji", "New Tang Book·Yi Wen Zhi", and "Song History·Yi Wen Zhi" all record "Mozi's fifteen volumes, written by Mo Zhai". There are currently only 53 chapters in the current version of "Mozi", 18 of which are lost, and 8 of them only have chapters and no original text. Regarding the loss of "Mozi", one theory is that it began in the Han Dynasty, another theory is that 10 chapters were lost during the Southern Song Dynasty, and the remaining 8 chapters were lost after the Southern Song Dynasty.
As for the author and authenticity of the book "Mozi", there are frequently different opinions in the academic world: one is the three-category method, which divides the entire book of "Mozi" into "Mozi", "Mozi" and "Mozi". There are three categories: "Mo Lun" and "Miscellaneous Pians". The "Mo Jing" category includes "Kin Shi", "Cultivation", "Fei Confucianism", "Jing" 1 and 2, "Jing Shuo" 1 and 2, "Daqi", "Xiao Pian" "Qi", because these chapters do not have the words "Zi Mozi said", they are considered to be written by Mozi himself. There are 28 chapters in "Mo Lun" from "Suo Ran" to "Fei Ming", which are believed to be recorded by Mozi's disciples. There are 16 chapters in "Miscellaneous Chapters" from "Geng Zhu" to "Za Shou", which record Mozi's words and deeds. They are different from the first two types of styles and should be from the later Mohist school.
The other is a five-group classification. The first group is "relatives", "cultivation", "stained", "fayi", "seven troubles", "ciguo", " There are only 7 chapters in "Three Bian". Some think they are Mohist works, some think they are Confucian works, and some think the first 3 chapters are forgeries, and the last 4 chapters are summaries of Mohism described by Mohists. The second group is "Shang Xian", "Shang Tong", "Universal Love", "Fei Gong", "Frugal Use", "Fresh Burial", "Heavenly Will", "Ming Gui", "Fei Le", " Chapter 23 of "Fei Ming", this is the outline of Mohism, recorded by Mozi's disciples.
After the death of Mozi, the Mohists were divided into three schools, including the Mohists of the Xiangli family, the Mohists of the Xiangfu family, and the Mohists of the Deng Ling family. Because the three schools taught different theories, later generations compiled this When the book was written, the scores passed down by the three schools were juxtaposed into three parts: the first, the middle and the second part. This statement has a certain truth. Some people think that "Fei Ru" is not a work of the Mohist school, while others think it is a work of the Mohist school and was written relatively late. The third group is the 6 chapters of "Jing", "Jing Shuo", "Daqi" and "Xiaoqi". It is also called "Mo Jing" or "Mo Bian". Some believe that it was written by Mozi. Most scholars believe it to be the work of the late Mohists. The fourth group is composed of five chapters: "Gengzhu", "Guiyi", "Gongmeng", "Luwen" and "Gongshu". It records Mozi's words and deeds and was recorded by Mozi's disciples. It was written earlier. It is a reliable material for studying Mozi. The fifth group consists of 11 chapters from "Bei City Gate" to "Za Shou", which talks about the tactics of city defense. Some believe that it is the historical materials of Mohist military thought recorded by Mohist disciples, while some believe that it is a Han work.
The book "Mozi" is very rich in ideas, among which political thought, ethical thought, philosophical thought, logical thought and military thought are all prominent, especially its logical thought, which is the foundation of the history of pre-Qin logical thought. do.
6. "Chu Ci"
Chu Ci, also known as "Chu Ci", is a style of poetry created by Qu Yuan, a great poet in the Warring States Period. The work uses the literary style and dialect rhymes of the Chu region (today's Lianghu area) to describe the mountains, rivers, people, and historical customs of the Chu region, and has strong local characteristics. During the Han Dynasty, Liu Xiang compiled Qu Yuan's works and the works of Song Yu and others who "inherited Qu Fu" into a collection called "Chu Ci". It has become a collection of poems that has had a profound impact on Chinese literature after the Book of Songs. It is also the first collection of romantic poetry in my country.
Chu Ci was developed through processing and refinement on the basis of Chu folk songs, and has strong local characteristics. Due to differences in geography and language environment, the Chu State has had its unique local music since ancient times, which was called Nanfeng and Nanyin in ancient times. It also has its unique folk songs, such as "Chu People's Song" and "Yue Song" recorded in "Shuo Yuan". "Human Song" and "Canglang Song"; more importantly, the Chu State has a long history, and witchcraft is prevalent in Chu. Chu people entertain the gods with singing and dancing, which preserves a large number of myths. Poetry and music develop rapidly, making Chu folk songs full of The original religious atmosphere. All these influences make Chu Ci have the unique tone and phonology of Chu State, and at the same time, it has a profound romanticism color and a strong witchcraft culture color. It can be said that the emergence of Chu Ci is inseparable from the influence of local folk songs of Chu State and the cultural tradition of Chu State.
At the same time, Chu Ci is the product of the combination of Chu culture in the south and Central Plains culture in the north. After the Spring and Autumn Period and the Warring States Period, the Chu State, which had always been called Jingman, became increasingly powerful. In the process of striving to dominate the Central Plains and competing for hegemony among the princes, it had frequent contacts with northern countries, promoting extensive cultural exchanges between the north and the south. Chu State was also deeply influenced by the culture of the northern Central Plains. It is this convergence of northern and southern cultures that gave birth to great poets like Qu Yuan and colorful and great poems like "Chu Ci".
"Chu Ci" occupies an important position in the history of Chinese poetry. Its appearance broke the silence of two or three centuries after "The Book of Songs" and made it shine in the poetry world. Later generations also referred to the Book of Songs and the Songs of Chu as Feng and Sao. Feng refers to the style of the Fifteen Kingdoms, representing the "Book of Songs", which is full of realism; Sao refers to "Li Sao", representing "Chu Ci", which is full of romanticism. Feng and Sao became the two major schools of realism and romanticism in Chinese classical poetry.
7. "Sun Tzu's Art of War"
Also known as "Wu Sun Tzu's Art of War", "Sun Tzu" and "Sun Wu's Art of War", with 13 chapters, it is the earliest extant military book written by Sun Wu.
Sun Wu, also known as Changqing, whose year of birth and death cannot be determined, was a native of Qi State in the late Spring and Autumn Period. He fled from Qi State to Wu State, where he assisted the King of Wu in managing the country and running the army. He became famous among the princes and was revered as the "Sage of Soldiers" .
Each chapter of "The Art of War" begins with "Sun Tzu Said", inherits and develops the war experience of the predecessors and the military theory of annexation war, reveals some objective laws of war, and has simple materialism. and dialectical thinking. Taking politics as the primary factor in determining the outcome of a war is an important contribution of "The Art of War". It has been regarded as a classic among military works for two thousand years. The principles of military use he summarized still have great practical significance today. . Mao Zedong highly praised "Sun Tzu's Art of War". Major military academies and military research institutions around the world use "Sun Tzu's Art of War" as teaching materials and research materials.
"Soldiers are important matters of the country, the place of life and death, and the way of survival." In recent years, more and more "business people" are looking for wisdom in traditional culture, "Sun Tzu" 》Of course it is the first choice. The sentences in this book tend to be neat, and they make good use of parallelism to elaborate the narrative. The metaphors are vivid and concrete, making the theory easy to understand. The careful thinking of war is used to lay out the article. For Sun Wu, it is like cooking fresh food. Therefore, even if you have no interest in the art of war and have no opportunity to practice in actual combat, reading this book will be of great benefit to improving your thinking.
The earliest handed down copy so far is Sun Tzu's Art of War written in bamboo in Yinqueshan. Unfortunately, it is only a fragment, so we cannot get a full picture of it. Cao Cao's annotations were the earliest, and recent ones include Sun Tzu's Commentary edited by Wu Jiulong, Sun Tzu's New Treatise on the Art of War by Wu Rushong, etc.
8. "The Classic of Mountains and Seas"
"The Classic of Mountains and Seas", eighteen volumes, author unknown, ancient geography history book. When Liu Xin of the Western Han Dynasty edited the book, there were thirty-four chapters. It records 5,370 famous mountains, more than 300 rivers and swamps, 127 species of animals, 95 exotic countries, and mythical stories such as "Kuafu Chasing the Sun". It contains extremely rich geography, natural history, stories, witchcraft, and myths. It has been known as a strange book since ancient times and has far-reaching influence. Most of the material in the modern mysterious novel "Flowers in the Mirror" is taken from "The Classic of Mountains and Seas".
"The Classic of Mountains and Seas" has always been loved by people, from Guo Pu, who was good at magic, to Lu Xun, the literary warrior, who couldn't put it down. Tao Yuanming also wrote "Reading the Classic of Mountains and Seas" (thirteen poems), most of which became famous Good verses passed down through the ages. Smart people are very curious and have extremely rich imaginations. "The Classic of Mountains and Seas" is written for smart people and is a myth for smart people to read. The ethereal fairy mountains and auspicious beasts recorded in it are often quoted by later generations. For example, according to the "Book of Mountains and Seas" written by Yang Yi of the Song Dynasty, there is a legend about a jade mountain to the west of Kunlun, which is the residence of the emperor's book collection. The poem collection is titled "Western Mountains" "Kunxu Singing Collection", the words are not without the meaning of flaunting.
9. "Historical Records"
"Historical Records" has had a profound impact on the development of later historiography and literature. His pioneering method of chronicling historiography was passed down by the "official histories" of subsequent dynasties.
"Historical Records" is a famous historical work written by Sima Qian, a historian in the Western Han Dynasty of China. It is ranked first among the "Twenty-Four Histories". "Historical Records" is one of the most famous classical classics in ancient China and is closely related to later The "Hanshu", "Later Hanshu" and "Three Kingdoms" are collectively called the "First Four Histories".
"Historical Records" records a history of more than 3,000 years from the Huangdi era in ancient Chinese legends to the first year of Yuanshou, Emperor Wu of the Han Dynasty (122 BC). The author Sima Qian made "Historical Records" the first biographical general history in Chinese history with his historical knowledge of "studying the relationship between heaven and man, understanding the changes of ancient and modern times, and becoming a family."
The "Historical Records" includes twelve chronicles, thirty families, seventy biographies, ten tables, eight books, one hundred and thirty chapters, and more than 526,500 words.
"Historical Records" initially had no fixed title. It was either called "Tai Shi Gong Shu", or "Tai Shi Gong Ji", or "Tai Shi Gong" in other provinces. "Shiji" was originally the general name for ancient history books. Starting from the Three Kingdoms period, "Shiji" gradually became the specific name for "Tai Shi Gong Shu" from the general name of history books.
"Historical Records" has had a profound impact on the development of later historiography and literature. His pioneering method of chronicling historiography was passed down by the "official histories" of subsequent dynasties. At the same time, "Historical Records" is also considered an excellent literary work, playing an important role in the history of Chinese literature. It was praised by Lu Xun as "the swan song of historians, the unrhymed "Li Sao"".
Sima Qian (145 BC to 90 BC) was a historian, thinker and writer of the Western Han Dynasty. Zi Chang, Zuofeng Yi, was born in Xiayang (now Zhichuan Town, South Hancheng, Shaanxi Province). He is the author of "Historical Records", "Hanshu·Yiwenzhi" contains eight chapters of "Sima Qian's Fu"; "Suishu·Jingjizhi" contains one volume of "Sima Qian's Collection".
Sima Qian's father Sima Tan was appointed as Taishi Ling, and his wish to write a general history of ancient and modern times was not realized. Before his death, he asked Sima Qian to fulfill his long-cherished wish. Later, Sima Qian succeeded his father Taishi Ling and began to write "Historical Records", which was finally completed more than ten years later.
As early as 20 years old, Sima Qian left the capital Chang'an and traveled to famous mountains and rivers to inspect historical sites and learn about many anecdotes of historical figures as well as the customs, customs and economic life of many places.
In the third year of the Yuanfeng reign of Emperor Wu of the Han Dynasty (108 BC), when Sima Qian was 38 years old, he officially became the Taishi Order and had the opportunity to read the books, archives and various historical materials collected by the Han Dynasty officials. While sorting out historical materials, he participated in the revision of the calendar. In the first year of Taichu (104 BC), my country's first almanac "Taichu Calendar" was completed, and Sima Qian began to write "Historical Records".
In the second year of Emperor Wu of the Han Dynasty (99 BC), Sima Qian was imprisoned and sentenced to death for defending Li Ling. In the first year of Taishi (96 BC), Sima Qian was released from prison and later became Zhongshu Ling. It was not until the second year of Emperor Wu's Zhenghe reign (91 BC) that the entire "Historical Records" was completed.
10. "Diamond Sutra"
The "Diamond Sutra" is an important Buddhist classic. According to different translations, the full name is slightly different. The full name translated by Kumarajiva is "Vajra Prajna Paramita Sutra", while the translation by Tang Xuanzang is "The Sutra of Breaking Vajra Prajna Paramita", and the Sanskrit Vajracchedika-praj?āpāramitā-sūtra .
After the "Diamond Sutra" was introduced to China, there were six translations from the Eastern Jin Dynasty to the Tang Dynasty. The "Vajra Prajna Paramita Sutra" translated by Kumarajiva was the most popular (5176 words or 5180 words). Tang Xuanzang's translation of "The Sutra of Breaking the Vajra Prajnaparamita" has 8208 words, which is an important supplement to Kumarajiva's translation. Other translations are less widely circulated.
The Diamond Sutra, the full name of the Diamond Prajna Paramita Sutra, is one volume, a Prajna classic of Indian Mahayana Buddhism, translated by Kumarajiva in the late Qin Dynasty. Prajna, Sanskrit, means wisdom; Paramita, Sanskrit, means reaching the other shore. King Kong is used as a metaphor for the sharpness, tenacity and solidness of wisdom, which can cut off all troubles, hence the name. This sutra adopts the form of a dialogue, saying that all things in the world are illusory and unreal, and the reality is right and wrong. It advocates that understanding and being separated from all appearances means giving up the recognition and pursuit of the real world, and realizing emptiness with Prajna wisdom. Nature, get rid of all names and forms, so as to achieve the state of not being attached to anything and realizing the reality of all dharmas. The Diamond Sutra is one of the important classics on which Chinese Zen Buddhism is based.
The "Diamond Sutra" (Sanskrit: Vajracchedika-praj?āpāramitā-sūtra (modified Sanskrit name of the Diamond Sutra)') was written in ancient India in 494 BC. This is a record of the conversation between the Tathagata Buddha Sakyamuni and the elder Subhuti and other disciples when he was still alive. It was recorded by his disciple Anuo. It is one of the important classics of Mahayana Buddhism and is often praised by monks and lay Buddhists. The Diamond Sutra, unearthed in Dunhuang in the early 20th century, is one of the world's earliest engravings and is now in the British Library.
The article comes from the Chinese Studies Channel of Tianhe.com