1. Health is better than wealth.
British historical novelist and poet Scott
2. Friendship between poverty and lowliness is not the same as wealth.
Northern Song Dynasty poet, lyricist and calligrapher Huang Tingjian
3. Wealth and wealth are floating in the clouds and the world is new.
Poet and historian Yuan Haowen at the end of the Jin Dynasty and the beginning of the Yuan Dynasty
4. Life and death are determined by destiny, wealth and honor are in heaven.
In the Spring and Autumn Period, Confucius' "The Analects of Confucius" Yan Yuan used to say that life and death and all other experiences of a person were determined by destiny. It is often used to mean that things have come to an end and cannot be undone by manpower. We cannot fully control our own life, death, wealth, and we can only do our best. From a mystical perspective, there is an invisible force regulating our world, and things are unpredictable; from a psychological perspective, it is a peaceful state of mind that allows nature to take its course. Sometimes you may not be able to get it even if you work hard, sometimes you get it without even doing much, just take things as they come and enjoy life.
Confucius, a thinker and educator in the Spring and Autumn Period and the founder of Confucianism, "The Analects of Confucius·Yan Yuan"
5. To benefit the country, do not seek wealth.
The Western Han Dynasty scholar Dai Sheng's "Book of Rites"
6. Wealth is temporary, and fame is eternal.
Zhang Tingyu, Minister of the Qing Dynasty
7. Rich people have many friends, but poor people have few friends.
Historian, thinker, and writer of the Western Han Dynasty Sima Qian's "Historical Records"
8. Today's rich people once hated the rich family deeply.
"Feelings" by Wang Lu of the Tang Dynasty. Zhumen: refers to a wealthy family. The general idea of ??these two sentences is that some of the wealthy people who live in high gates and deep courtyards today once hated the deep and wide courtyards of wealthy homes. Wealthy homes are usually deep and complex, heavily guarded and difficult for ordinary people to enter. What kind of debauched life they lived there is difficult for ordinary people to know and imagine. Therefore, the rich families that represent rank, wealth and power are hated by the poor and lowly because of their injustice in their hearts. However, things have changed and time has changed dramatically. Some people who once hated the "Zhu Men Shen" in the past forgot the injustice of the past when they became wealthy. They also built deep houses and courtyards and became the masters of the Zhu Men with peace of mind, without any scruples about themselves. He has also become the object of hatred by others. The poem expresses the lamentation of the rich and the noble forgetting the poor and humble, and reveals the phenomenon of forgetting one's roots once some people escape the adversity of being humble and embarrassed, and stand on the opposite side of their past situation.
"Reflections" by Wang Lu, a poet of the Tang Dynasty
9. Wealth and honor are not my business, I belong to the White Ou Alliance.
Xin Qiji of the Song Dynasty's "Shui Diao Ge Tou" [Eternal Regret Repeatedly Eternal Regret]. Return to the white gull alliance: go back and form an alliance with the white gull as a friend, which is a metaphor for seclusion. The general meaning of these two sentences is: Wealth is not my business, I'd better go back to my hometown and become an ally with Baiou! In 1192 AD, Xin Qiji was appointed to a post in Fujian after living in Jiangxi for ten years. The next year, he was ordered to go to Kyoto. His friends gave him a farewell banquet. This work was written at a farewell banquet. As early as ten years ago, when the author was dismissed from office for the first time, he had made an alliance with the gulls and herons, and wrote "Everyone who has made an alliance with us, gulls and herons, after today's alliance, please do not make guesses about each other" (see "Shui Diao") "Getou·Mengou"); now, even though he has been reinstated, he does not have much hope for the small court of the Southern Song Dynasty, so he once again reiterates his "～" wishes in this poem. Sure enough, a year later, Xin Qirong was dismissed from office again and once again formed an alliance with Baiou for ten years. Xin Qiji was a man with great ambitions to serve his country and a heroic temperament. Living in seclusion in the mountains was not his original wish, but the result of the rejection and attack by the capitulationists. Therefore, the ~ sentence here does not reflect the author's leisurely feelings, but a helpless and painful choice he was forced to make in the dark reality where black and white are reversed. This poem begins with "Eternal regret comes after eternal regret", which reflects the author's full resentment.
Xin Qiji, a patriotic poet of the Southern Song Dynasty, wrote "Shui Tiao Ge Tou"
10. Prosperity is easy to end, and we need to retreat.
Chapter 86 of "A Dream of Red Mansions" by Cao Xueqin of the Qing Dynasty. Ronghua: a metaphor for prosperity. To withdraw: to leave. The general meaning of these two sentences is: Prosperity and dignitaries can easily disappear, and you must retreat as soon as possible. The world is changing, honor and disgrace are unpredictable, and glory and wealth cannot last forever. Wise people need to act according to the opportunity as soon as possible and jump out of this circle in time before the glory is gone. When the glory is gone, embarrassment and shame will inevitably come, and then it will be too late to get out. This phenomenon is especially common in feudal societies where things are constantly changing. These two sentences are often used to persuade people not to be greedy.
"Dream of Red Mansions" by Cao Xueqin, a Manchu novelist of the Qing Dynasty
11. Wealth has no roots, it all comes from hard work.
Feng Menglong of the Ming Dynasty "Awakening Words: Old Servant Xu Married a Family out of Outrage". The general idea of ??these two sentences is: Wealth has no roots and is not fixed and exclusive to certain people. Wealth and honor are all obtained from hard work and hard work. Ordinary language illustrates profound truths. It can be used to encourage people to get rich through their own hard work. Wealth obtained through charity, inheritance, or other improper means is not stable. It can also be used to praise people who are diligent and thrifty.
Feng Menglong, a writer and dramatist of the Ming Dynasty, "Awakening Words: Old Servant Xu Married a Family out of Outrage"
12. Wealth and honor are not my wish, and an empire cannot be expected.
Tao Yuanming of Jin Dynasty's "Return and Attack Laixi Ci". Imperial Township: Immortal Township. Period: and, to. The general meaning of these two sentences is: Wealth and honor are not my original wish, and fairyland is also beyond my reach.
The above sentence quotes "The Analects of Confucius·Shuer": "Eat sparingly, drink water, bend your arms and pillow, and enjoy it. Unjust wealth and honor are like floating clouds to me." High in emotion. The next sentence casts doubt on the idea of ??seeking immortality by "riding on the white clouds to the emperor's hometown" ("Zhuangzi"). The two-way negation in the poem contains a life attitude of being self-satisfied and relaxed.
The late Eastern Jin Dynasty, the Southern Dynasty and the early Song Dynasty were poets, writers, poets, and essayists. Tao Yuanming's "Returning Attack Comes with Ci"
13. There are many strong winds in the forest, and there are many flattery words among the wealthy.
Mr. Ma, a literati of the Tang Dynasty
14. How can we bend and follow the customs and seek wealth and honor?
Historian of the Eastern Han Dynasty, Ban Gu, "Book of Han"
15. The rich and the noble will unite with others, while the poor and the humble will separate.
Western Jin Dynasty official and writer Cao Xin
16. Wealth is not arrogant, poverty is not easy.
Also known as Yan Zi, the statesman and thinker Yan Ying in the Spring and Autumn Period
17. If you are too rich and noble, you will be arrogant and lose your life.
Wang Fu of the Han Dynasty "Qian Fu Lun·Zhonggui". Yi (yì meaning): debauchery. The general idea of ??these two sentences is: If you are too wealthy, you will inevitably be arrogant and extravagant, which will lead to mistakes. If you are too wealthy, you will indulge yourself and become dissolute and debauched, which will lead to mistakes. This is what the ancients often said: "Extreme joy brings sorrow." These two sentences can be used to warn people not to enjoy wealth excessively.
Wang Fu, a political commentator and writer of the Eastern Han Dynasty, "The Theory of Qianhu·Zhonggui"
18. Stupidity is often forgiven because of wealth.
The ancient Roman poet Horace
19. Pride and luxury are born from wealth, and chaos is born from negligence.
Sima Guang of the Song Dynasty "Zizhi Tongjian·Taizong Zhenguan Twelve Years". Arrogant and extravagant: proud and extravagant. The general idea of ??these two sentences is: Wealth will lead to arrogance and luxury, while negligence will lead to disaster. Although wealth does not necessarily produce arrogance, luxury does inevitably arise from wealth, because wealth provides the arrogant with material and spiritual conditions, which the wealthy must be wary of. Being careless and careless often turns a blind eye to the signs of disaster, causing it to grow from small to large, eventually leading to disaster. This is something we must be vigilant about. These two sentences can be used to warn people to pay special attention to avoid arrogance and extravagance when they are rich, and to always pay attention to avoid negligence when doing things.
Northern Song Dynasty politician, writer, historian Sima Guang "Zizhi Tongjian·Taizong Zhenguan Twelve Years"
20. Officials come to generals and prime ministers, and riches return to their hometown.
Ouyang Xiu of the Song Dynasty "Xiangzhou Zhoujintangji". Official: to be an official. General: the most noble official position in feudal society. The general meaning of these two sentences is: Become a prominent general and prime minister in your official career, and return home rich and glorious. In feudal society, being named on the gold medal list was a blessing that scholar-bureaucrats dreamed of. As for officials and generals, returning home in fine clothes was the highest ideal of the landlord class in feudal society or those who yearned for a life in the landlord class. Xiang Yu once said, "Wealth and honor do not return to their hometown, but they travel at night like clothes and brocade." In the "Old Book of Tang·Jiang Mu's Biography", Tang Gaozu also said to Jiang Mu, who was worshiped as the governor of Qinzhou, "Returning to your hometown in brocade and brocade is what the ancients respected." if. Therefore, Ouyang Xiu said in this article: "~, the glory of this human relationship is the same today and in the past." In feudal society, it can be said that people can reach the state of ~, which is the greatest honor. These two sentences can now be used to satirize or amuse people who have become high officials and show off themselves in front of people in their hometown.
Ouyang Xiu, a writer and historian of the Northern Song Dynasty, "Xiangzhou Zhoujintangji"
21. Don't be concerned about poverty and lowliness, and don't be obsessed with wealth.
"The Biography of Mr. Wu Liu" by Tao Yuanming of Jin Dynasty. Qi Qi: worried appearance. Ji Ji: Looking anxious for something. The general meaning of these two sentences is: Don't worry about poverty and low status, and don't pursue wealth. People must first make a living, but they cannot live for the sake of living. Therefore, you should not be enthusiastic about pursuing wealth that you do not deserve; if you are in poverty, you do not need to worry about it endlessly. These two sentences can be used to express a noble personality who is content with poverty.
Poets, writers, poets, and essayists in the late Eastern Jin Dynasty and the Southern Dynasty in the early Song Dynasty Tao Yuanming's "The Biography of Mr. Wu Liu"
22. Those who plan for the wealth of their descendants will fail nine times out of ten.
The reclusive poet of the Northern Song Dynasty Lin Bu
23. The poor must study more, and the rich must not forget the crops.
Qing Dynasty scholar Wang Yongbin
24. Live in wealth and honor without being promiscuous, and live in poverty without feeling sad.
Ming Dynasty scholar Zhuang Yuanchen
25. The many sins of wealth are not as good as those of poverty and lowliness.
Ge Hong, a medical scientist, Taoist scholar and alchemist in the Eastern Jin Dynasty
26. Wealth and honor are not necessarily important, and poverty and lowliness are not necessarily light.
Wang Fu, a political commentator and writer of the Eastern Han Dynasty
27. If you have the heart for fame and wealth, you will be able to transcend the world.
Hong Yingming, Ming Dynasty Taoist Hong Zicheng
28. There should be no share in wealth and honor in the world, but the articles after death are all famous.
Bai Juyi of the Tang Dynasty "compiled my humble poems into fifteen volumes. Because of the title at the end of the volume, the play was given to Yuan Jiu and Li Twenty". Together: Should. The general meaning of these two sentences is: I don’t think I will ever be rich in my life. But literary creation can achieve achievements and be famous for future generations. There is a hint of dissatisfaction here. But he does not value glory and wealth. But when it comes to valuing literary creation, its ideological level is still relatively high. It can be used to describe oneself or others who are not seeking fame or fortune, but are devoted to literary creation and determined to achieve something.
Bai Juyi, a poet of the Tang Dynasty, "Compiled my humble poems into fifteen volumes. Because of the title at the end of the volume, the play was given to Yuan Jiu and Li Twenty"