1. How to write the ancient Chinese saying "Ping Xin"
The ancient Chinese saying "Ping Xin": Ping Xin Ping Xin 1. It means fair intentions; fair attitude.
"Xunzi · Dali": "If there is no doubt about right and wrong, use distant things to judge, test things to know by nearby things, and refer to them with a calm mind. Rumors will stop, and evil words will die." Three Kingdoms Wei Cao Cao "Rangxian Ziming Benzhi Ling": "Therefore, in Jinan, we should eliminate the residual and the filthy, elect with fairness, and disobey the regular servants."
The first chapter of Yuanguan Hanqing's "The Banquet of the Five Marquises": "He If you feed your son who has breast milk with his child, but feed your child who has no breast milk with my child, how can this woman get up? .calm the mood; calm the attitude. "Book of Rites·Shen Yi": "Qi Xia is like a weigher, to calm the mind and calm the mind."
Song Sima Guang's "Fourth Book with Fan Jingren": "It is said that medical books can cure existing diseases and calm the mind." The heart and qi can cure the disease. "Liu Xun of the Yuan Dynasty, "Reclusion in Tongyi·Zhu Lu Er": "Looking at the words of the scholar, I am convinced of the goodness, how can it be as true as the later scholars' praise and praise?" Guo Moruo's "Kermei" "Miss Luo": "To think about it, I must be happy now, at least materially."
Xia Zun, Ye Shengtao, "Wen Xin" 23: "Our Mr. Wang is really tactful. He never sticks to one opinion and speaks frankly about everything.”
2. Ancient poems and lines about a normal heart
1. "Zhuli Pavilion"
[Tang Dynasty] Wang Wei
Sitting alone In the quiet huang, the piano is played and the sound is heard.
People in the deep forest don’t know that the bright moon comes to shine.
Translation
Sitting alone in the quiet bamboo forest, sometimes playing the piano and sometimes shouting.
Who in the dense forest knows I am here? Only a bright moon quietly accompanies me.
2. "Miscellaneous Poems"
[Wei and Jin] Tao Yuanming
Life has no roots, floating like dust on the road.
Scattered and driven by the wind, this is no longer the case.
We are brothers, why should we be close by flesh and blood!
Have fun and have fun, fight and drink with your neighbors.
The prime years will never come again, and the morning will never come again.
Be encouraged in time, time waits for no one.
Translation
Life has no roots in the world, drifting like dust on the road.
Life changes with the wind. This body has gone through many hardships and is no longer what it used to be.
Everyone in the world should be regarded as brothers. Why should biological brothers be able to have a blind date?
When you encounter something pleasant, you should have fun, and if you have wine, invite your neighbors to drink.
Once youth has passed, it is impossible to come back, and you will never see the second sunrise in a day.
You should encourage yourself when you are young and strong. Time passes by and does not wait for others.
3. "Drinking (Part 5)"
[Wei and Jin Dynasties] Tao Yuanming
The house is in a human environment, without the noise of cars and horses.
How can you do this? The mind is far away from itself.
Picking chrysanthemums under the eastern fence, you can see Nanshan leisurely.
The mountain air is getting better day by day, and the birds are flying back and forth.
Translation
Living in the human world, but without the hustle and bustle of cars and horses.
Ask me why I can do this. As long as you are ambitious, you will naturally feel that the place you are in is secluded.
Picking chrysanthemums under the east fence, leisurely, the Nanshan Mountain in the distance comes into view.
The atmosphere in the mountains and the scenery in the evening are very good. There are birds flying back with their companions.
This contains the true meaning of life. I want to identify it, but I don’t know how to express it.
4. "Returning to the Garden and Living in the Fields (Part 1)"
[Wei and Jin Dynasties] Tao Yuanming
There is no vulgar charm, and his nature is to love hills and mountains.
I accidentally fell into the dust net and passed away for thirty years.
The tame bird misses the old forest, and the fish in the pond miss the old abyss.
Open up the wilderness in the south, stay humble and return to the garden.
The square house covers an area of ??more than ten acres and has eight or nine thatched houses.
The elms and willows shade the back eaves, and the peach and plum trees in front of the hall.
The distant village is warm and the smoke is lingering in the ruins.
Dogs bark in the deep alleys, cocks crow on top of mulberry trees.
The courtyard is clean of dust and clutter, and the empty room has plenty of leisure.
After being in a cage for a long time, you can return to nature.
Translation
Since I was young, I have not followed vulgar trends. My nature is to love nature.
I accidentally fell into the official career trap, and in the blink of an eye I had been away from my hometown for more than ten years.
The caged bird often longs for the mountains and forests of the past, and the fish in the pond yearns for the former abyss.
I would like to reclaim wasteland in the southern wilderness and maintain my simplicity and return to farming.
There are more than ten acres of land around the house, and there are eight or nine thatched huts.
Elm and willow trees cover the back eaves of the house, and peaches and plums competing for spring fill the front of the yard.
The neighboring village houses are faintly visible in the distance, and smoke from cooking is floating in the village.
Several dogs barked in the deep alley, and a rooster crowed on the top of the mulberry tree.
There is no dust and interference in the courtyard, and the quiet room is full of comfort and leisure.
After being trapped in a cage for a long time without any freedom, I finally returned to Linshan today.
5. "Returning to the Garden and Living in the Fields Part Three"
[Wei and Jin Dynasties] Tao Yuanming
At the foot of the southern mountain where beans are planted, the grass is full of bean seedlings.
In the morning, I clean up the wasteland and filth, and return with a hoe in the moonlight.
The road is narrow and the grass and trees are long, and the evening dew touches my clothes.
It is not a pity to have stains on your clothes, but your wishes are true.
Translation
I plant beans at the foot of Nanshan Mountain, where weeds are lush and bean seedlings are sparse.
I get up early in the morning and go to the fields to eradicate weeds. At nightfall, I go home carrying a hoe under the moonlight.
The narrow mountain path was overgrown with vegetation, and my clothes were wet with night dew.
It’s not a pity that my clothes got wet. I just hope it doesn’t go against my intention to return to farming. 3. What are some classical Chinese words that describe "peace of mind"?
1. Looking back to the desolate place where I came from, there was neither wind, rain nor sunshine when I returned.
2. The mountain air is getting better day and night, and the birds are returning.
3. The house is in a human environment, without the noise of cars and horses.
4. The tiger roars and the dragon sings, and the falling flowers flow into the water.
5. Sitting alone in the secluded bamboo, playing the piano and whistling loudly. People in the deep forest don't know, but the bright moon comes to shine.
6. There is nothing in the world, and it is only for mediocre people to disturb themselves.
7. The mountains are clear and bitter, and the rain at dusk is discussed.
8. A heart without material desires is like the autumn sky and the sea; sitting with a qin and a book is like a stone chamber and an alchemy hill.
9. Take advantage of the coolness of summer by spreading it out, lying in the shade and relaxing in the open air.
10. The body is like a bodhi tree, and the mind is like a mirror stand. Always brush it diligently to avoid dust. Bodhi has no tree, and the mirror is not a stand. There is nothing in the beginning, so how can it cause dust.
11. A cold leaf fell into the pool with the autumn wind, ripples appeared, and then returned to calm.
12. Picking chrysanthemums under the eastern fence, you can leisurely see the Nanshan Mountain.
13. The trees are flourishing and the springs are beginning to trickle.
14. The prime years will never come again, and the morning will never come again.
15. The breeze comes slowly, but the water is calm.
16. The prime years will never come again, and the morning will never come again.
17. After being in a cage for a long time, you can return to nature.
18. In the past, I left, and the willows lingered; now I come to think about it, and the rain and snow are falling ------ "The Book of Songs. Xiaoya. Picking Wei".
19. Where is my hometown? You cannot forget it unless you are drunk ------- "The Bodhisattva Man" by Li Qingzhao of the Song Dynasty.
20. Hu Ma follows the north wind and crosses the bird's nest to the south branches ------- Nineteen ancient poems of Han Dynasty "Traveling again and again". 4. Verses or ancient prose about not panicking and being very calm in the face of trouble
1. Don’t be surprised by favors or disgrace, watch the flowers blooming and falling in front of the court; have no intention of leaving or leaving, watch the clouds roll and relax in the sky. ——Chen Jiru, Ming Dynasty, "Notes from a Youchuang"
Vernacular translation: Only when you can treat favors and disgraces as normal as flowers blooming and falling, can you not be surprised; only if you can treat your position as changing like clouds and clouds, can you be unintentional. .
2. Don’t be happy with things and don’t be sad with yourself. If you live high in a temple, you will worry about the people; if you live far away from the rivers and lakes, you will worry about the king. It means that you are worried when you advance, and you are also worried when you retreat. ——Fan Zhongyan of the Northern Song Dynasty, "Yueyang Tower"
Vernacular translation: Not proud and ecstatic because of the abundance and wealth of external things, personal gains and possessions; nor due to personal frustration due to the loss or damage of external things Down and out and sad. If you are an official in the court, you will worry about the people; if you are not an official in the court and you are in a remote river and lake, you will worry about the monarch.
3. Not happy when you gain, but sad when you lose? ——Jin Dynasty Ge Hong's "Baopuzi·Autobiography".
Vernacular translation: If you don’t feel happy when you get it, why should you be sad when you lose it?
4. It is easy not to be surprised by favor or disgrace, but it is difficult to think about love. ——Jin Pan Yue's "In Huai County"
Vernacular translation: After experiencing great favor and humiliation, it becomes less easy to be frightened, and if you like the essence of things, it is difficult to think too much.
5. In order to be a general, you must first treat your heart. Mount Tai collapses in front but remains unchanged; elk thrives on the left but does not blink; then you can control your interests and wait for the enemy. ——Su Xun of the Northern Song Dynasty, "The Art of Mind"
Vernacular translation: As a general's principle, you should first cultivate your mind. You must be able to keep your face unchanged when Mount Tai collapses in front of you, and have an elk gallop around you without blinking your eyes. Only then can you control the factors at stake and deal with the enemy. 5. "Zhengxinxinyi" classical Chinese text
Zhengxinxinyi (from "Zhuanxilu" compiled by Wang Yangming's disciples) Zhengxinxin·An answer to Luo Zheng'an Shaozai Shu Luo Zheng'an (1465-1547 AD) ), namely Luo Qinshun, whose courtesy name is Yunsheng and whose name is Zheng'an.
A native of Taihe, Jiangxi Province in the Ming Dynasty. Jinshi, official to the Ministry of Civil Affairs, Shangshu, Shaozai (another name for the Minister of the Ministry of Civil Affairs in the Ming and Qing Dynasties).
Academically, he holds that Li is derived from heaven and exists in the heart, and Li Qi is essentially one thing. He is the author of "Jie Zhi Ji".
Mr. Yangming's reply was written in the fifteenth year of Zhengde. Luo's letter is found in the fifth volume of the appendix of "Kunzhi Ji".
See Volume 47 of "The Case of Confucianism in the Ming Dynasty". The original text begins with a certain meal: Yesterday, I accepted the teaching and "University", but I was in a hurry and could not reply.
I had some free time while traveling to Jiang in the morning, so I picked up the manual and read it. I'm afraid that things will get messy again after Jiangxi, so I'll give you some advice first.
Lai Jiao said: "It is difficult to see the Tao, but it is even more difficult to understand the Tao. Sincerity in the Tao is not easy to understand, but learning sincerity is indispensable.
I am afraid that I will not be able to be content with hearing it. So I thought it was extremely lucky. How come you heard this? Does he dare to think that he is at peace with himself? I am thinking about the way of the world so as to explain it to my ears.
And over the past few years, there have been people who laughed at what he said, there have been people who have criticized him, there have been people who have ignored them and ignored them, and they are willing to teach me? He was willing to teach me, and he explained it to me repeatedly, but he was worried that he would not be able to save the right person? However, no one in the world loves me as deeply and deeply as the deacon. How grateful I should be! Confucius felt worried that "virtue is not cultivated and learning is not taught." Nowadays, if the scholars in the world are able to pass on some exegesis, they all think they know what they have learned, and they no longer have the so-called pursuit of teaching. How sad! The husband's way must be realized and then seen. It is not the result of having already seen the way and then adding the effect of the way.
The Tao must be learned and then understood. There is no such thing as explaining the Tao through external lectures. However, there are two types of lecturers in the world: those who teach with body and mind, and those who teach with mouth and ears.
He who talks about it through his mouth and ears, speculates and measures it, and seeks to influence it. Talking about the body and mind, practice and observe, there are actually all kinds of self.
If you know this, you will know the teachings of Confucius. Translation I would like to say this sincerely: Yesterday, I was fortunate enough to be taught "The Great Learning" by Wujue, but I was in a hurry by boat and was unable to answer.
Early in the morning, I had some free time on the boat and took out your letter and read it again. I am afraid that things will be complicated after arriving in Jiangxi, so I will give a brief reply here first and ask for criticism and correction.
The letter wrote: "It is difficult to see the Tao, but it will be even more difficult to realize the Tao. The Tao is indeed not easy to understand, but it is true that learning must be taught.
I'm afraid You can no longer regard your own opinions as the highest standard of knowledge. "It's a great honor! How could I hear these words? How dare I feel comfortable thinking that I have achieved the highest standards? I just want to explain the way of the world.
Over the years, people all over the world have ridiculed, insulted, and dismissed my teachings. Are these people willing to teach me? You are willing to enlighten me again and again to make me understand, but you are afraid that you cannot save me, right? But among all the people in the world who love me, who else is as thoughtful and thoughtful as you? How can I be grateful to you?
Confucius was deeply worried about "the failure to cultivate virtue and the failure to learn knowledge". But today’s scholars only need to study for a few days and understand a little exegesis. They think they know the knowledge and no longer pay attention to inquiry. How sad! The Tao must be experienced before you can see it. It does not mean that you can only observe the Tao after seeing it.
Tao can only be understood through study. It does not mean that there is something to know about Tao outside of lectures. However, there are two types of people who teach today. One uses body and mind to teach, and the other uses mouth and ears to teach.
Those who teach by mouth and ear make speculations and estimates, and what they say are full of speculation and specious content. Those who teach with body and mind, what they say and do, are indeed what they possess.
If you can know this, you will have a deep understanding of Confucius’ teachings. [Commentary] Confucius said: "I am not a person who is born with knowledge, but a person who loves classics and diligently explores to gain knowledge."
He also said: "Sage, I still No; I just tirelessly seek and teach people tirelessly." Therefore, he was extremely annoyed with people who were decadent in their studies and biased in their knowledge. He criticized such people and said: "If you don't cultivate virtue, you won't learn anything. , but if you hear it, you will not move, and you will not be able to change it if you are not good."
Here Mr. Yangming confessed the same worries as Master Confucius. The original text Lai Jiao said that it was a restoration of an ancient version of "The Great Learning". We should learn from people but seek it from within. However, Cheng and Zhu Ge's theory of things cannot help but seek it from the outside. So Zhu Zi's chapters were removed and what he supplemented was cut out. pass.
It’s not a dare. Is there anything inside or outside learning? The ancient version of "The Great Learning" is an old version passed down by Confucius. Zhu Zi suspected that there were some errors and corrected and supplemented them. In one article, he said that there were no errors in the original version and he just followed the old version.
The fault lies in over-confidence in Confucius, not in cutting off Zhu Zi’s chapters and cutting off his biography. The value of learning is to seek it from the heart rather than from the heart. Although what he said came from Confucius, I dare not think it is true. What's more, it is not as good as Confucius? It's true that it comes from the heart. Although what he said came from mediocrity, I dare not think it is wrong. What's more, it came from Confucius? Moreover, the old version has been passed down for thousands of years. When I read the words now, I can understand them clearly and understand them. When I talk about the techniques, I can understand them easily and concisely.
On what basis can we conclude that this section must lie in that, and that the other section must lie in this, what is missing from this, and how can it be supplemented by that? And then correcting and arresting them, is it more important than betraying Zhu and less than betraying Confucius? Translation: In your letter, you said that the reason why I want to restore the old version of "The Great Learning" is mainly because I believe that people's knowledge should only be explored within the heart, while the views of Cheng and Zhu Gewu cannot help but be explored outside the heart. Therefore, I deleted Zhu Xi's method of dividing chapters into chapters and reduced the biography he added.
I dare not do this.
Learning, how can it be divided into internal and external? The old version of "The Great Learning" is also the old version handed down by Confucius. Zhu Xi suspected that it had omitted errors and corrected and supplemented them. I think that the old version of "The Great Learning" did not omit any errors and just relied on the old version. .
I may be guilty of overly trusting Confucius, and I did not intend to oppose Zhu Xi's practice of re-dividing chapters and deleting his supplementary biography. The most valuable knowledge is gained in the heart.
I think it is wrong in my heart. Even if it is Confucius's remarks, I dare not say it is correct, let alone those who are not as good as Confucius? I think it is correct in my heart. Even if it is an ordinary person's remarks, I dare not think that they are wrong, let alone Confucius? Furthermore, the old version has been handed down for thousands of years, and when read now, it is catchy in terms of writing; in terms of technique, it is both simple and feasible. How can we be sure that this part must be there and that part must be here? Is there something missing here and something that needs to be added there? And, corrected thereupon and added as appropriate, you are not.