1. Classical verses on self-cultivation and character cultivation

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Classic verses and maxims on self-cultivation and character cultivation 1. Tranquility can lead to great distances, and indifference can clarify aspirations - Zhuge Liang 2. Wealth cannot be lascivious, poverty cannot be moved, power cannot be subdued - Mencius 3. I will examine myself three times every day - am I being unfaithful to others? Make friends but don’t believe it? Are you not used to it? ——Zengzi 4. If a person is not kind, what is the use of etiquette? If people are not benevolent, what joy will there be? ——Confucius 5. Husband's will is the handsomeness of Qi; Qi is the filling of the body ----- Mencius 6. Calm as water, upright as a rope. -------Yan Zun 7. Zhilan was born in the deep forest, and does not lose its beauty because there is no one around; a gentleman cultivates morality and does not change his moral character because of embarrassment. ------Confucius 8. If you are born with a sincere heart, are you willing to change your knowledge with the times? -------- Zheng Sixiao 9. The world is in decline, but my heart is like a pillar. --------Liu Yuxi 10. Mencius: "Be born in sorrow, die in peace and happiness." 11. Fan Zhongyan: "Be worried about the world's worries first, and be happy after the world's happiness." 12. Laozi: "Thousands of miles away." "A journey begins with a single step." 13. Confucius: "Unjust wealth and honor are like floating clouds to me." 14. Qu Yuan: The road is long and long, and I will search up and down. 15. Precious and poor, it is always difficult to satisfy one's needs. Contentment is one's satisfaction. 16. Landscapes, flowers and bamboos have no permanent master, and they are masters when they have leisure. 17. Don’t be surprised by favor or disgrace, just watch the flowers blooming and falling in front of the court; have no intention of leaving or leaving, just look at the clouds rolling and relaxing in the sky. 18. The sea accepts hundreds of rivers, and it is great if it has tolerance; if it stands on a wall of thousands of feet, it is strong if it has no desires. 19. If you are impetuous, you will regret it everywhere; if you follow the two words, you will never be a hero. 120. When appointing people, you need to know others, and people need to be tolerant of others. People must be harmonious and things will work out well. Don’t look for trouble when you have nothing to do. Don’t be afraid of trouble when there is trouble. Everything depends on human effort. 21. An Neng can fulfill everyone’s wishes and be worthy of my heart. 23. Do you cultivate yourself for the sake of reputation? Do your work only to benefit others. 24. Everything depends on man-made things. Don’t say that everything is fate. Situation is created by the heart. It will be easier to take a step back. 25. Success is hard to achieve but 2. Confucius' classical Chinese essay on resting one's body and cultivating one's nature

Zi Lu, Zeng Xi, Ran You, and Gong Xihua were sitting in attendance [2].

Confucius said: "As long as one day lasts for you [3], I don't know how to do it [4]." Ju Ze said: 'I don't know it [5]!' If you know it [6] , then why [7]? "Zilu led you and said [8]: "A country of thousands of chariots [9] is located among the big countries [10], and with troops and troops [11], there is famine. 12]; because of this [13], after three years [14], you can be brave and know the method [15]"

The master smashed it [16]. "Ask! What's the matter with you?" He said to him: "It's sixty or seventy [18], such as fifty or sixty [19]. If you ask for it, it will take three years to satisfy the people."

It's like a gentleman [21] "Chi! What's wrong with you?" He said, "If you can't do it, why don't you learn it? It's about the ancestral temple." , Ruhuitong [23], Duan Zhangfu [24], I would like to be Xiaoxiang Yan [25] "Dian! How about you?" 26]. He said: "It is different from the writings of the three masters [27]."

Confucius said: "What's the harm [28]? Everyone also expresses his ambition!" He said: "Mo Chunzi [29] , the spring clothes were ready[30], five or six people were crowned[31], and six or seven boys were bathing in Yi,[32] dancing in the wind, and returned with a sigh."

The Master sighed. He sighed and said [34]: "I and Dianye [35]!" The third son came out, and Zeng Xi was the queen [36]. Zeng Xi said: "What are the words of the three sons?" Confucius said: "Each of you has stated his ambition!" He said: "Master, how can you show your freedom?" He said: "Serving the country with courtesy, his words should not be compromised. [37], that’s why it’s not a country if you only seek it [38]? ? The ancestral temple and Huitong are not princes? If Chi is small [39], who can be big?" [Note] [1] This article is selected from "The Analects of Confucius". Through the descriptions of Confucius' questions about his aspirations, his students' opinions, and Confucius' comments on his aspirations, this chapter shows the interests and aspirations of the five masters and disciples of Confucius, and reflects the political ideals of Confucianism at that time.

[2]Zilu: Zhongshi, named You, courtesy name Zilu. Zeng Xi (xī): named Xi, the father of Zeng Shen.

Ran You: named Qiu, courtesy name Ziyou. Gongxihua: Gongxi's family name is Chi and the courtesy name is Zihua.

All four are disciples of Confucius. Sit and sit: accompany Confucius.

[3]With: because. Changhuer: Older than you.

[ 4 ] Wu: No. I Yi: The inversion of "Yiwu", because of me.

[ 5 ] Ju Ze said two sentences: You often say: "People don't understand me!" Ju: Usually. Then: often.

[ 6 ] Such as: if, if. Or: Someone.

[7]Then: Then. He Yi: the inversion of "with what", what is used to govern.

[ 8 ] Suer: rash and hurried. [9] The country of a thousand chariots (shèng): In ancient times, troop chariots were dispatched according to the land. A country that could dispatch a thousand chariots was a vassal country with an area of ??100 square miles.

[ 10 ] Photo: forced, cramped. [11] Division and brigade: The organizational unit of the ancient army. A division of 2,500 people and a brigade of 500 people.

This refers to war. [12]Cause: follow.

Famine: hunger, famine. "Erya Shitian": Unripe grains are hunger, and unripe vegetables are gluttonous.

[ 13 ] From: the name of Zilu. Also: the modal particles in the sentence have no meaning.

For: Governance. [14] Wait: wait until.

[15]Fang: Etiquette, justice and laws. [16] Master: an ancient honorific.

哂: (shěn): smile. [17] Qiu, how are you like this: and the following "Chi, how are you like" and "Dian, how are you like" are all Confucius' questions, and the two words "Confucius said" are omitted.

[ 18 ] Square sixty-seven: refers to a small country of sixty or seventy square miles. [19] Such as: or.

[20] Sufficient people: Make the people rich in food and clothing. [21] Just like the two sentences: The meaning is that as for the promotion of rituals, music and education, it is not within my own ability and must wait for other gentlemen.

This is a self-effacing statement. Such as: As for.

Ritual and music: ritual and music education. 俟(sì): Wait.

[ 22 ] Ancestral temple matters: refers to matters of sacrifice. Ancestral temple, a place where ancient monarchs worshiped their ancestors.

[ 23 ] Such as: or. Huitong: refers to the alliance between princes.

[ 24 ] Duan: a dress made of whole cloth. Zhangfu: a kind of hat worn by scholar-bureaucrats.

This means wearing a dress and a top hat. [25] Xiang (xiàng): the position of praiser or master of ceremonies during ancient sacrifices and alliance meetings.

[ 26 ] Three lines of drums and zither: describing Zeng Xi’s actions when Confucius asked and answered. Drums: Play.

Se: A musical instrument with twenty-five strings. Xi: means "rare", which means that the sound of the psalm gradually becomes sparse.

Keng (kēng): the sound of closing the dial at the end of the song. Give up: let go.

Author: Starting. [27] Written by: Narrated.

The general idea is that my ambition is different from what the three of them said. [28] He Shang: What's the obstacle?

[ 29 ] Mo Chun: namely "Late Spring", March in the lunar calendar. [30] Spring clothes are ready: spring clothes are ready to wear.

[ 31 ]Guàn: refers to adults. In ancient times, when a man turned twenty, he had to have his hair tied and crowned.

[ 32 ] Yi (yí): Yishui, in the south of Qufu City, Shandong Province today. [33] Wind: Used as a verb, to enjoy the coolness of the wind.

Wuyu (yú): the place where Lu State worshiped the sky and prayed for rain in the Spring and Autumn Period. [34]域(kuì)Ran: Sighing.

[ 35 ] and (yù): Agree. [36] After: the last one to go out.

[ 37 ] Rang: humility. [38] Wei Qiu sentence: Like the "Wei Chi" sentence below, Confucius asked the question from the opposite side, and then explained it.

State: country. Same as:

This sentence means that what Ran Qiu said is not a matter of the country? [39] Chiye sentence: refers to the words of Wen Gong Xihua who claimed that he "wants to be the junior prime minister". It means that Gong Xihua can only be the minor prime minister, so who can be the major prime minister? [Ancient and Modern Comments] 1. In the Analects, Confucius responded to the words of his disciples, contemporaries and disciples, and received the words of the Master.

At that time, each of his disciples had his own notes. After the master died, his disciples discussed and compiled them, so it was called "The Analects of Confucius". (Ban Gu's "Book of Han·Yiwenzhi") 2. Shandian's words are because he wants to reconcile yin and yang with Usagi sacrifice, so he uses it.

(Wang Chong's "Lunheng Mingyu Chapter") 3. The three sons all wanted to get the country and rule it, so the master did not take it. Zeng pointed out that a mad person may not be able to do the things of a saint, but he can understand the ambition of a master.

Therefore, it is said that when you bathe in Yi, the wind dances with the utensils, you chant and return, and you get what you want by talking happily. Confucius' ambition was to be safe for the elderly, to be trusted by friends, and to be cherished by the young, so that all things would follow their nature.

I once knew about it, so Confucius sighed and said: "I am with Dian." (Quoted from Zhu Xi's "Collected Notes on the Four Books") 4. The two sections of Ran You and Gong Xihua have opposite grammars in the middle.

In Zilu's "Sui'er", Zeng Xi's "Keng'er" is opposite to the first and last, and in "Zuozilu" it is opposite to the words "Yidian". Four paragraphs, three kinds of grammar, and very neat in the changes. It is really a wonderful piece of writing.

(Fang Cunzhi's "Original Essays"). 3. Are there any ancient texts about cultivating the mind and character? Please introduce some.

I have found a few articles for you in the "Autumn Water" series. The autumn water comes (1) and hundreds of rivers fill it (2).

The Jingliu River is so big (3) that there are no cattle or horses between the two Zhuzhu cliffs (4). So Yanhebo was pleased with himself (5), thinking that all the beauty in the world was his own (6).

Go eastward along the current to the North Sea. Looking to the east, there is no water end.

Then Yanhe Bo turned his face (7), looked at the ocean and sighed (8): "There is a wild saying (9): 'I heard the Tao for a hundred (10), I thought nothing of it" "Ji Ruo" (11), that's what I call it. I have heard about Shao Zhongni and underestimated Boyi's meaning (12), and I didn't believe it at first. Now I see that my son is in trouble, and I don't believe it. As for Zi's door, it's almost gone.

I always laugh at generous families (13). Bei Hairuo said: "A frog in a well cannot talk to the sea (14), because he is stuck in the void (15)." ); Xia Chong cannot talk to the ice, because he is dedicated to the time (16); Qu Shi cannot talk to the Tao (17), but he is bound to the teaching. Looking at the sea, I know you are ugly (18). You will be able to talk about Dali.

There is no water in the world greater than the sea, and all the rivers flow back to it, and I don’t know when it will stop flowing (19); I don’t know when the tail will be released, and it will not be empty. The spring and autumn will not change, and I don’t know the floods and droughts.

The flow of the river cannot be measured (21). This self is numerous (22), and it is like the shape of heaven and earth and the energy of yin and yang (23).

I am between heaven and earth, just like the small stones and trees in the mountains. Isn't it like being in the middle of heaven and earth to plan for the world (24)? Isn't it like being in Dacang (26) to plan for China? The number of things is called ten thousand (27), and people live in one place (28). They are born from grain and food, and they are connected by boats and carts.

This is why they live in one place. Compared with all things, isn't it like the end of the horse's body (30)? The connection between the five emperors (31), the struggles of the three kings, the worries of the benevolent people, and the work of the scholars (32), this is what Boyi said. It is called a name (33), and Zhongni said it is a bountiful thing. Isn’t it because it has more water than it does (34)? "The floods in autumn rise with the seasons, and there are hundreds of rivers. It merges into the Yellow River. The river is so wide and so choppy that even cattle and horses cannot be distinguished between the two banks and the sandbanks in the water.

At this time, the River God was happy with himself, thinking that all the good things in the world were gathered here. The river god followed the water to the east and came to the North Sea. Looking eastward, he could not see the end of the sea.

So at this time, the River God changed his original expression of joy and contentment, looked up to the Poseidon and sighed: "There is a saying, 'If you understand hundreds of truths, you will think that the world will be peaceful again. No one can compare with me, and I am talking about people like me. Moreover, I have also heard that some people think that Confucius has too little knowledge (knowledge) and Boyi (Shu Qi) has little moral integrity. At first, I didn't dare. Believe; now I have seen with my own eyes that you are so vast and boundless. If I had not come to your door, I would have been in danger. I would have been ridiculed by knowledgeable people forever. ”

Poseidon said: "It is impossible to talk to the frogs in the well about the sea, because they are limited by the place where they live; it is not possible to talk to the insects that only live in summer about ice and snow, because they are limited by the place where they live. It is limited by the season; you cannot talk about big principles with people who are ignorant, because their vision is limited by their education. Now that you come out of the river bank and see the sea, you will know your own ignorance, and you will be able to participate in the discussion. The Great Way (the right path).

Nothing in the world is wider than the sea. Thousands of rivers flow into the sea, and you don’t know when it will stop, but the sea never overflows; The sea water is discharged from the tail gate, and although it never stops, the sea water does not decrease and is exhausted; the sea water does not increase or decrease due to seasonal changes, nor is it affected by floods and droughts. This shows that the sea is far away. It exceeds the flow of rivers and cannot be calculated in quantity.

But I have never been complacent because I think that I have inherited form from heaven and earth and inherited vitality from yin and yang. I exist in heaven and earth. It's like a small piece of stone or a small piece of sawdust exists in the mountains. I think my own existence is really small, so why can I be complacent? Think about it, the world exists between heaven and earth, isn't it like this? Do small ant nests exist in the wilderness? Think again, the Central Plains exists within the four seas, isn't it just like the tiny grains of rice that exist in the big granary? The number of things is called ten thousand, and human beings are just one of all things. People gather in Kyushu, food grows here, boats and cars travel here, and everyone is just one of many people; compared with all things, isn't a person like a hairless person existing in the entire body of the Five Emperors? What continues, what the three kings fight for, what benevolent people worry about, and what virtuous people work hard for all lies in this humble world! Boyi gained fame by talking about it, and Confucius showed his profound knowledge by talking about it. This is probably what happened. Their complacency and pride are not like your complacency when the river surged." Original text He Bo said: "But I am a big world but a small hero, how can I do that?" Bei Hairuo said: "No. >

Things are infinite in quantity (1), timeless (2), divided into impermanent (3), and end without reason (4). This is why great knowledge sees far and near (5), so it is small but not small. It is big but not many, knowing that the amount is infinite. It is because of the realization of the present (6), so it is far away but not boring (7). Don't worry about loss, because you know the impermanence of divisions; understand clearly and openly (9), so you don't talk about it in life (10); die without disaster, because you know the end and the beginning are inseparable.

What people know is not as good as what they don’t know; when they are alive, it is not as good as when they are not yet born; when they are small, they try to limit their maximum domain (11), so they are confused. And cannot be complacent. From this point of view, how can we know that the smallest and the smallest are enough to determine the smallest and smallest Ni (12)? How can we know that the universe of heaven and earth is vast enough? "Translation" The River God said: "In this case, then I regard the heaven and the earth as the largest and the end of a hair as the smallest. Is that okay?" Poseidon replied: "No."

The quantity of all things is inexhaustible, the passage of time has no end, the endowments of gain and loss have no unchanging rules, and there is no definite cause for the end and beginning of things. Therefore, people with great wisdom never limit their observation of things to one corner. Therefore, if they are small but do not recognize them, they are less, and if they are large but they do not recognize them, they are many. This is because they know that the quantity of things is inexhaustible; kind. 4. Look for ancient texts on self-cultivation

You should choose books based on your personal preferences. The following are the categories. You can see if there is anything you are interested in, and then choose a better one. Generally, the miscellaneous books are more life-oriented. , you can take a look at it first

The Hundred Schools of Confucius

1. Thirteen Classics: Chun Qiu Gong Yang Zhuan, Chun Qiu Gu Liang Zhuan, Chun Qiu Zuo Zhuan, Er Ya, Book of Rites, Analects of Confucius , Mencius, Shangshu, The Book of Songs, The Book of Filial Piety, Rituals, Zhouli, Zhouyi

2. Confucian classics: Records of Biography, Chunqiu Fanlu, University Chapters, Anthology of University Chapters, Jia Yi's New Book, Confucius' Family Sayings, Liu Xiang Shuo Yuan, Lu Shi Chun Qiu, Annotations of the Analects of Confucius, Annotations of Mencius, Shen Jian, Xunzi, Salt and Iron Theory, Yanzi Spring and Autumn, Doctrine of the Mean, Annotations of the Doctrine

3. Taoist classics: Baopuzi (internal chapter) , Secret Book of Character Testing, Chunyang Zhenjing, Tao Te Ching, Cave Heaven and Blessed Land, Guan Yinzi, Ten Continents and Three Islands in the Sea, Sixty Years of Life and Yuanchen Calendar, Yellow Emperor Yin Fu Jing, Huang Ting Jing, Liezi, He Guanzi, Human Lun Da Tongfu, Taishang Inspiration Chapter, Wu Zhen Chapter, Yin Zhiwen, Yin Wenzi, Jade Emperor Sutra, Yuebo Cave Zhongji, Yunji Qizhuan, Zhou Yi Shen Tongqi, Zhuangzi

4. Military classics : Overview of the Eight Formations, Strange Strategies for a Hundred Battles, Record of Mr. Cuiwei's Northern Expedition, Dr. He's Preparation, Tiger Bell Sutra, New Book of Jixiao, General Garden, Military System of the Past Dynasties, Six Taoist Strategies, Three Strategies, Thirty-six Stratagems, Divine Mechanism of Enemies Taibai Yin Jing, Shou Cheng Lu, Sima Fa, Su Shu, Sun Tzu's Art of War, Tang Taizong Li Wei Gong's Questions and Answers, Wei Gong's Art of War Collection, Wei Liaozi, Holding Qi Jing, Wu Zi's Art of War, Zeng Hu Zhibing's Quotations

5. Physician/Legalist classics: Hundred Schools of Acupuncture Songs, Huangdi Neijing-Suwen, Huangdi's Eighty-one Difficulties, Huangdi Neijing Coffin Sutra, Shen Nong's Herbal Classic, Deng Zhezi, Guanzi, Han Feizi, Shang Junshu, Shenzi

6. Miscellaneous Classics: Cai Gen Tan, Pan Sheng's Book, Gongsun Longzi, Gui Guzi, Shaking the Dragon Sutra, Lun Heng, Meng Qiu, Mozi, Ren Jing, Sanming Tonghui, Shenzi, and Suspicious Dragon Sutras, burial method with inverted stick, burial book, house sutra, loyalty sutra, henpecked philosophy

7. Buddhist classics: Heart Sutra, Diamond Sutra, Sixth Patriarch Altar Sutra, Forty-Two Chapter Sutra, Zen Forest Monk's Precious Biography, Buddha's Speech of Amitabha Sutra, Buddha's Speech of Contemplation of Infinite Life Sutra

8. Mongolian classics: Hundred Family Surnames, Jianlue Annotations, Four Precepts of Liaofan, Biographies of Women, Thousand-Character Essay, Three-Character Sutra , Rhythmic Enlightenment, Evening Talk around the Fireplace, Elementary School Poems, Meng Meng Erhai Poems, Yan's Family Instructions, Kindergarten School Qionglin, Zengguang Xianwen, Zhu Xi's Family Instructions

9. Novelist's Classic: Meng Xi Bi Tan, Biography of Emperor Mu, Classic of Mountains and Seas, Shishuoxinyu, Postscript of Sou Shen, Taiping Guangji, Xijing Miscellaneous Notes

10. Art and literature classics: Cao Cao's Poetry Collection, Dou E's Injustice, Fan Zhongyan, Fushengliu Notes, Records of Ancient Paintings, Views on Ancient Prose, Gu Xiancheng, Jiang Zhai's Poems, Collection of Yuefu Poems, Yuefu Miscellaneous Records, Selected Poems of Li Bai, Li Wenzhong's Official Affairs, Lin Quan Gaozhi, Liuyi Poetry, Thirty Poems, Collection of Luo Yin, Mencius Jiaoji Collection, Thousand Family Poems, A Chinese Girl's Leaving Soul, Poems, One Hundred Song Poems, Su Xun's Collection, Peach Blossom Fan, Tao An's Dream Memories, Tao Yuanming's Collected Works, Wang Yangming's Complete Works, Literary Hearts and Dragons, Chinese Officialdom Studies, Dreams of the West Lake, Romance of the West Chamber, Travels of Xu Xiake, Chronicles of the Xuanshi, Collection of Yang Weizhen, Art and Literature Collection, Zhenguan Politicians

11. Art classics: Tea Classic, Tea Records, Tea Book, Wine Classic, Sencha Water Classic, Jin Zhang Orchid Book, Thirteen Chapters of Chess Classic, Suiguo Food List, Wang's Orchid Book, Yangxian Teapot Series, Fish Breeding Classic, and Spring Boiling Essays

12. Historical classics: Datang Biography, Return to the Fields, Mandarin, Shitongshi, Warring States Policy, Dharma, Customs and Romance, Jinlouzi, Lu Jiaxinyu, Guanyin Q&A 5. 40 words of classical Chinese articles on self-cultivation in Guanzi with translation

"Guanzi" on self-cultivation "Guanzi" He believes that “people are the foundation of their bodies. "

So why is it "the body"? "Guanzi" says: "Tao blood and energy are for longevity, heart and virtue. This is the body. "Tao Xueqi" means self-cultivation and cultivation, which is the way to "do it for the body".

But the purpose is to "long years", that is, to prolong life: "to grow the heart" means to increase wisdom; "to grow virtue" means to Improve the moral level. "Guanzi Quanxiu" also said: "If you don't manage your body, you will treat others with ridicule; if you don't govern your family, you will treat your family with ridicule; if you don't govern your home, you will treat your country with ridicule; if you don't govern your country, you will treat your country with ridicule; If the country is not governed, the world will be ridiculed... The body is the foundation of governance."

If people in the world consciously cultivate their moral character and all their behaviors comply with the norms, then great governance in the world will be within easy reach. The monarch should become a A model of self-cultivation.

Only through self-cultivation can you develop good moral character and style.

There are four chapters in "Guanzi" devoted to self-cultivation, namely "Xin Shu" Shang and Xia, "White Heart" and "Inner Industry".

The article repeatedly discusses concepts such as "Tao", "Jing", "Qi", "Shen", and "Xing", and discusses the functions of "heart". "Xin Shu" means the function of the heart; "White Heart" means a pure heart.

"Neiye" is connected with "xinshu", "nei" means "heart", and "karma" means "skills". Therefore, these mysterious principles mentioned in "Guanzi" are "inner cultivation techniques".

Therefore, the opening chapter of "Xinshu" clearly states: "The heart is in the body, which is the position of the king; the nine emptinesses have positions, which are divided into officials. The heart is in its own way, and the nine orifices follow the principles.

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If you are full of desires, your eyes will not see the form, and your ears will not hear the sound. Therefore, it is said: If you leave the road, you will not lose your mission. Don't let the horse run and use its strength; don't let the bird fly, so that its wings will be harmed. Don't move things first to see what happens.

If you move, you will lose your position, but if you are still, you will be content. "It means that the heart is in the position of the king in the human body; each of the nine orifices has its own function, just like the various organs. Have responsibilities.

When the activities of the heart are in line with the right path, the nine orifices can work as usual. When the heart is filled with desires and extravagant desires, the eyes cannot see colors and the ears cannot hear sounds.

So it is said: Those in higher positions have strayed from the right path, and those in lower positions have neglected their duties. Don't run instead of the horse, let it do its best; don't fly instead of the bird, let it make full use of its wings.

Don’t move first to observe the movement patterns of things. If you move, you will lose your status as a king. If you are still, you can naturally grasp the laws of movement of things.

"Guanzi" believes that the ideal state should be achieved through inner cultivation. A kind heart - "There is nothing in the world, and a kind heart is peaceful and loving."

Concentrating the mind - "With the heart centered, the ears and eyes are clear, and the four branches are strong, it can be a spiritual home." Curing the mind - "Get The principle of one is to govern the heart, govern the words from the mouth, and govern things to others.

Then the world will be governed. "The whole heart - "The whole heart is in the center, and cannot be hidden, and ( "Knowledge" is in the description, and it is seen in the skin color. "

"The heart is in the middle, the shape is in the outside, no natural disasters, no harm from others." Big heart - "Be bold with a big heart, and be broad-minded. , its shape is stable and unmoving.

To be able to keep one thing and abandon all harshness, not to be tempted when seeing benefits, not to be afraid of harm, to be relaxed and benevolent, to be happy in one's own body, this means that the clouds and thoughts are like the sky. ”

("Guanzi·Neiye") "Heart" is the organ that "gives birth to the essence and knows what it is". The above is the psychological state of a "person who has attained the Tao". If you have reached the above various cultivation standards, you will have achieved "respecting others and removing them, and the essence will come naturally", and will avoid the recurrence of "if you do not remove them, noble people will not leave them." "The problem.

How to cultivate the "heart" to the ideal state, "Guanzi" proposes four methods. One day is quiet.

"Zheng" refers to the "four bodies", and "Jing" refers to the "blood and energy". "Guanzi Neiye" said: "The four bodies are upright, the blood and energy are calm, and the mind is focused.

The ears and eyes are not good, even if they are far away, they are close." When the four bodies are upright, the blood and energy are calm, and the mind is focused. , the ears and eyes are not deceived by the outside world, so that the understanding of distant things is the same as that of nearby things.

Thought produces wisdom, laziness and neglect produce sorrow, cruelty and pride produce resentment, melancholy produces disease, and disease and hardship lead to death. If a person thinks too much and does not take a break, he will be trapped internally and be threatened externally. If he does not find a solution early, life will leave his body.

He also said: "If the shape is not correct, virtue will not come; if the middle is not calm, the mind will not be cured. If the shape is correct, the virtues are benevolent and the earth is righteous, then lewdness will reach the extreme of gods, illuminating everything and knowing everything. To keep things in check, not to mess with officials with things, and not to mess with people's hearts with officials, is to be successful."

People who are not upright in appearance are because they have not cultivated their virtues, and people who are not quiet inwardly are because of it. The heart is not healed. Correct the appearance and modify the inner virtue, like the benevolence of heaven and the righteousness of earth, then you will gradually reach the realm of gods and understand all things clearly.

Keeping the mind quiet without making mistakes, not letting external objects disturb the five senses, and not letting the five senses disturb the heart, this is called "gaining something". "Guanzi" believes that if a person can enter the realm of righteousness and tranquility, his body will be tough and his bones will be strong, and he will be able to stand upright on the sky, see like clear water, and observe like the sun and moon.

As long as one does not lose this righteous tranquility, his virtue will become newer with each passing day, and he will be able to enlighten and understand things in the world, even in far-flung areas. It is impossible to conceal a complete and comprehensive heart inside. This will be reflected in the physical appearance and can also be seen in the color.

Good deeds welcome people, and they are like brothers; evil flaws welcome people, and they hurt each other like swords. This kind of language that does not need to be spoken by oneself is louder and deafening than thunder and drums.

The form of this complete and comprehensive heart is brighter than the sun and the moon, and understands things more thoroughly than parents understand their children. Reaching the state of righteousness and tranquility, the sage decides on things and is not dominated by them.

If you keep your mind at ease, the country will be stable; if your mind is governed, the country will be governed. Governance lies in the heart, and stability also lies in the heart.

If you have a good governance heart, what you say will be "governing words", and what you impose on the people will be "governing things." Therefore, if the cause is prosperous and the people obey, then the people will be governed well. . You can achieve the state of "one word is heard and the world is convinced, one word is confirmed and the world is listened to".

The second is Pingzheng. Pingzheng means harmony and Zhongzheng.

Its opposite is "joy, anger and sorrow". "Guanzi Neiye" chapter says: "The life of a mortal must be balanced, so if it is lost, it must be joy, anger, and sorrow.

Therefore, it is better to stop anger than to write poems, to get rid of worry than to be happy, and to restrain happiness. If you are more respectful than if you are polite, if you are respectful if you are respectful, you will be calm inside and respectful on the outside."

It means that human life must rely on peace and justice. Loss in life must be due to happiness, anger, and sorrow. It can be said that there is nothing better than poetry to express hatred and anger, and nothing is better than music to eliminate depression. There is nothing better than music, moderation in enjoyment, and keeping etiquette. It's not as good as being respectful and cautious, being respectful and cautious, what the heck.