Poems about Zhang Zai 1. Poems about Zhang Zai
There are only more than ten poems about Zhang Zai, most of which are here. See if they match? I said that I had trekked through mountains and rivers and left thousands of miles away. Yang Zi cried bitterly, and Mohism felt silk. Clouds were lovely and rainy, and my heart was almost full of sorrow. I gave five chapters of Fu Xian's poems to my secretary, thinking about keeping the Yu genus, and taking a toilet at the end. I bathed in the fragrant source, and I was willing to paint it. I was too proud to stand on the foundation, and I was very proud of it. The clouds can be violated. If you don't see a gentleman, you are thirsty and hungry. You trace the past, cross the track, cross the court. The outer territory is terrible, and the inner crown is imperial. You are so majestic that you can surpass it. When you leave, you will be slaughtered and guarded. When you enter the emperor's palace, you will be praised by all the wings. You will be honored by the extraordinary way. It's Yu Naibin, whose virtue is smooth, and the sound is quiet. The miscellaneous poems are pomegranate in the big valley, and the wood is the best. The skin is as coagulated as fat, and the juice is as clear as a wrasse. Sugarcane in the south of the Yangtze River, persimmon in Zhangye, three yellow sweet potatoes, and plain fruit in Guazhou. All these products are extremely beautiful. Those who are thirsty think about it, and the clothes are engraved with it. The day returns with the day, and it grows. The temples end in splendor. In the past, it was spring moonlight, but now it is autumn grass. The spirit is like a celestial machine, and the sun and the moon are like lightning. The autumn wind and the night are closed, and the frost is slightly sorrowful for the old courtyard. The fragrant grass is languid in the orchid garden. The wild geese in Nanxiang, dancing and resigning to the swallow. The jade muscles follow the claws, and the breath should be seen. The actor plays strange secrets. Sad songs knot the wind, and the sound of autumn returns. I give Yu Xiandu Lan Fang, a former friend in China, a good marriage and a peaceful life, and share it with my friends in the past. It is said that I will be prepared for the future. My son is not made, and I am worried about Min Ding. If I lose my good friends, who will talk with me?
2. Poems about Zhang Zai
There are only more than ten poems by Zhang Zai, and most of them are here. See if they match?
I remember my feelings
I trudged through mountains and rivers, leaving thousands of miles away. Yang Zi was crying and confused, and Mo Shi felt silk.
Clouds were lovely and rainy, and my heart was worried.
I presented five chapters of Fu Xian's poems to my secretary.
I thought about staying in Yu's family, and went to the toilet at the end. I bathed in fragrant sources, and I was trained in form and form.
Huai xian yang feng.
the soup in the sea is a trickle. The scales belong to Longxiang, and the birds are mu Fengfei.
Looking at the high scenery, the clouds can violate it. If you don't see a gentleman, you will be thirsty and hungry.
When you trace the past, you will cross the track. The foreign territory is terrible, and the inner crown is imperial .. To teach philosophers.
Yu Honglie is a true child. Thinking about this machine, he is poor and wonderful.
Wang Mu's degree is brilliant. It is flourishing in autumn, and China is prosperous in spring.
When the algae is clear, it is Yu Naibin. The virtue is smooth, but the sound is quiet.
Miscellaneous poems
Pomegranate in Otani. Extraordinary beauty is extremely fast. The thirsty person thinks, and the inscription is worn.
The day returns with the sky, and it is as round as a rule. I am eager to climb the hibiscus branches in the soup valley.
At the tenth sunrise in the soup valley, I will fly to Wan Li. After the sky is wandering around the world, I suddenly dive. The graceful words return to the swallow.
Jade muscles follow the claws, and the breath should be heard. Take care of your clothes, and forget the Chinese fans.
Seeing things change, you can know the changes.
Rain
Rain lasts for more than ten days, and it falls day and night. How can you relieve your worries and buy wine to attract relatives?
Twittering silk. Before leaving my old friends,
it is said that I will die in the distant future, and I will prepare for the future. My son is not built, and I am worried about it.
If I lose my good friends, who will talk with me? One day is Sanqiu, and the age is three years.
I am far away from home, and my thoughts are like returning to Sichuan.
3. Zhang Zai, a philosopher in the Northern Song Dynasty.
(1) Mind for heaven and earth: Heaven and earth have no intention, but they are endless, and biochemical things are the mind of heaven and earth. Therefore, Cheng Ming Dow said, "Heaven and earth have no intention, but take biology as their heart. "And he said," Heaven and earth are formed unintentionally. "Because the biochemistry of heaven and earth is only the natural popularity of the virtue of life, and it is not intended to give birth to such a vast world. So it is "unintentional" and "Chenghua". Unintentional and intentional (taking biology as the heart), this is people's kind attention to the virtues of heaven and earth. Through people's attention and guidance, the hearts of all things in heaven and earth will stand out.
(2) Making a life for the people: There are two levels of life: life is rational and life is vital. Both levels of life can't be harmed, can't be abandoned, and must be based on safety. The way of "settling down and living" initiated by Confucian sages is precisely for the sake of giving birth to people. With this Tao, "people don't know it every day", but it can be subtle. Together with the facilities of ethics, politics and religion, the life of the raw people can be followed, so that they can protect their lives and stay true to their lives. This is "making a life for the raw people."
(3) Learn from the sages of Confucianism since the Han Dynasty, but the Wei and Jin Dynasties, while the Sui and Tang Dynasties, for thousands of years, have not been able to continue the learning pulse of Confucianism in the pre-Qin period. Neither the light of life nor the wisdom of philosophy can be revealed. Especially in the late Tang Dynasty and the Five Dynasties, the cultural life of the Chinese people shrank and degenerated. Until the beginning of the Northern Song Dynasty, there was no decent teacher in the whole world. The so-called "learning to lose the Tao" was not an exaggeration. It was only when the Neo-Confucianists came out that the metaphysical wisdom of the pre-Qin Confucianists was revived, and the knowledge of life in heaven (mind, nature and righteousness) and the teaching of becoming a virtue from inner saints were re-revealed. The leadership of thought has been taken back from Buddhism, and Confucius' position has naturally re-emerged. The achievement of this step is unique in the history of human culture. It's a pity that since the Qing Dynasty, scholars' minds have been humble, but they have criticized Neo-Confucianism, which is really a great regret for being ungrateful academically.
(4) To create peace for all ages: Confucianism takes "the inner sage as the essence and the outer king as the function". The great function is to make peace and prosperity. And not just for a while, but for the Millennium. The word "Taiping", like "Taihe", is the most profound concept adopted by Zhuang Mu in Confucianism. However, although Confucianism has the great ambition of creating peace for all generations, it can also discuss the benevolent governance of the world at the level of "Tao", but it has only achieved "governing Tao" in the system, but failed to create "political Tao". Nowadays, the system of democratic politics is just a peaceful track on the political level. Coupled with science, it can meet the requirements of "opening things up" and "making use of good students". The combination of democratic science with Confucian etiquette and music education and the concept of "peace and harmony" will indeed create boundless beauty for the human world.
4. The famous saying of Zhang Zai, a philosopher in the Northern Song Dynasty
"Make a heart for heaven and earth, make a life for the people, carry forward the past and learn from the past, and create peace for all generations."
(1) Mind for heaven and earth: Heaven and earth have no intention, but they are endless, and biochemical things are the mind of heaven and earth. Therefore, Cheng Ming Dow said, "Heaven and earth have no intention, but take biology as their heart.
"and he said," Heaven and earth are formed unintentionally. "Because the biochemistry of heaven and earth is only the natural popularity of the virtue of life, and it is not intended to give birth to such a vast world.
so it is "unintentional" and "successful". Unintentional and intentional (taking biology as the heart), this is people's kind attention to the virtues of heaven and earth. Through people's attention and guidance, the hearts of all things in heaven and earth will stand out.
(2) Making a life for the people: There are two levels of life: life is rational and life is vital. Both levels of life can't be harmed, can't be abandoned, and must be based on safety. The way of "settling down and living" initiated by Confucian sages is precisely for the sake of giving birth to people.
With this Tao, "people don't know it every day", but it can be subtle. In addition, with the facilities of ethics and politics, the life of the raw people can be followed, so that they can protect their lives and stay true to their lives. This is "making a living for the raw people". (3) Learn from the sages of Confucianism since the Han Dynasty, but the Wei and Jin Dynasties, while the Sui and Tang Dynasties, for thousands of years, have not been able to continue the learning pulse of Confucianism in the pre-Qin period.
neither the light of life nor the wisdom of philosophy can be revealed. Especially in the late Tang Dynasty and the Five Dynasties, the cultural life of the Chinese people shrank and degenerated.
until the beginning of the northern song dynasty, there was no decent teacher in the whole world. the so-called "learning to lose the Tao" is not an exaggeration. It was only when the Neo-Confucianists came out that the metaphysical wisdom of the pre-Qin Confucianists was revived, and the knowledge of life in heaven (mind, nature and righteousness) and the teaching of becoming a virtue from inner saints were re-revealed.
the leadership of thought has been taken back from Buddhism, and Confucius' position has naturally re-emerged. The achievement of this step is unique in the history of human culture.
It's a pity that since the Qing Dynasty, scholars' thoughts were humble, but instead they criticized Neo-Confucianism, which is really a great pity for being ungrateful academically. (4) Creating peace for all ages: Confucianism takes "the inner sage as the essence and the outer king as the function".
the greatest function is to bring peace and prosperity. And not just for a while, but for the Millennium.
The word "Taiping", like "Taihe", is the most profound concept adopted by Zhuang Mu in Confucianism. However, although Confucianism has the great ambition of creating peace for all generations, it can also discuss the benevolent governance of the world at the level of "Tao", but it has only achieved "governing Tao" in the system, but failed to create "political Tao".
Today's democratic political system is just a peaceful track at the political level. Coupled with science, it can meet the requirements of "making things happen" and "making use of good students". The combination of democratic science with Confucian etiquette and music education and the concept of "peace and harmony" will indeed create boundless beauty for the human world.
5. Understanding of Zhang Zai's famous sentence
"Make a heart for heaven and earth, make a life for the people, carry forward the past, and make peace for the past."
These four sentences can best express the mind of the Confucianists, as well as their awareness and ambition, so they can be said to be the highest aspiration of human education. But these four sentences are not easy to say.
I'd like to make a brief explanation today, which may be helpful to young students. (1) Mind for heaven and earth: Heaven and earth are unintentional, but they are endless, and biochemical things are the mind of heaven and earth.
Therefore, Cheng Ming Dow said, "Heaven and earth have no intention, but take biology as their heart. "And he said," Heaven and earth are formed unintentionally.
"Because the biochemical things in heaven and earth are only the natural popularity of the virtue of life, and it is not intended to give birth to such a vast world. So it is "unintentional" and "Chenghua".
Unintentional but intentional (taking biology as the heart), this is the kind attention of human beings to the virtue of life in heaven and earth. Through the guidance of human beings, the heart of life in heaven and earth will stand out. (2) Making a life for the people: There are two levels of life: life is rational and life is vital. Both levels of life can't be hurt, can't be abandoned, and must be based on security.
Confucian sages' way of "settling down and living" is precisely for the sake of giving birth to people. With this Tao, "people don't know it every day", but it can be subtle. Together with the facilities of ethics, politics and religion, the life of the raw people can be followed, so that they can protect their lives and stay true to their lives. This is "making a life for the raw people."
(3) Learn from the sages of Confucianism since the Han Dynasty, but the Wei and Jin Dynasties, while the Sui and Tang Dynasties, for thousands of years, have not been able to continue the learning pulse of Confucianism in the pre-Qin period. Neither the light of life nor the wisdom of philosophy can be revealed.
especially in the late Tang dynasty and the five dynasties, the cultural life of the Chinese people shrank and degenerated. Until the beginning of the Northern Song Dynasty, there was no decent teacher in the whole world. The so-called "learning to lose the Tao" was not an exaggeration.
It was only when the Neo-Confucianism came out that the metaphysical wisdom of the pre-Qin Confucianists was revived, and the knowledge of life in heaven (mind, nature and justice) and the teaching of becoming a virtue from the inner saints were re-revealed to the world. The leadership of thought has been taken back from Buddhism, and Confucius' position has naturally re-emerged.
The achievement of this step of "learning from the past" is unique in the history of human culture. It's a pity that since the Qing Dynasty, scholars' minds have been humble, but they have criticized Neo-Confucianism, which is really a great regret for being ungrateful academically.
(4) To create peace for all ages: Confucianism takes "the inner sage as the essence and the outer king as the function". The great function is to make peace and prosperity.
and not just for a while, but for the Millennium. The word "Taiping", like "Taihe", is the most profound concept adopted by Zhuang Mu in Confucianism.
However, although Confucianism has a great ambition to create a peaceful world, it can also talk about the benevolent governance of the world at the level of "Tao", but it has only achieved "governing Tao" in the system, but failed to create "political Tao". Nowadays, the system of democratic politics is just a peaceful track on the political level. Coupled with science, it can meet the requirements of "opening things up" and "making use of good students".
Democratic science is combined with Confucian etiquette and music education and the concept of "peace and harmony".