"A Journey to Baochan Mountain" is a travel note written by Wang Anshi, a politician and thinker in the Northern Song Dynasty, in the form of a reminiscence after visiting Baochan Mountain on his way home from his resignation. The travel notes are based on the facts and are mixed with narratives and discussions. Many of the ideas elaborated in it were not only valuable at the time, but also have extremely far-reaching practical significance in today's society. "The wonders, weirdness, and extraordinary views of the world are always in danger." It has become a commonly used saying in the world. What is the translation and annotation of the classical Chinese text of "You Bao Chan Mountain"? This article is the translation and annotation of the classical Chinese text of "You Bao Chan Mountain" compiled by me, for reference only.
(huā) Mountain (Baochan Mountain, formerly known as Hua (Hua) Mountain, located 7.5 kilometers northeast of Hanshan County, Chaohu City, Anhui Province), the Tang Dynasty Futu (1) Huibao was buried at the site, and (2) he was buried; so (3) Later it was called "Praise Zen". Today’s so-called Huikong Chanyuan (4) is also called Luzhong (zhǒng). Five miles east of the courtyard is the so-called Huashan Cave (5), which is named after it is the Yang of Huashan Mountain. More than a hundred steps away from the cave, there is a stele (pū) road (6). Its inscription (7) is diffused, but only (8) its inscription can still be read: "Huashan". Now it is said that "hua" (huā) is like "hua" (hu?) "hua" (hu?) is actually "hua" (hu?), which means that the pronunciation is wrong (9).
It is flat and open below, with a spring coming out from the side (10). There are many people who record travels, so it is called the front cave. Five or six miles from the mountain (11), there is a cave (xu?) that is slim (yǎo). It is very cold when you enter it. If you ask (12) how deep it is, it means that those who like to swim will not be able to get bored. It is called the back cave. I and the four others held the fire (13) to get in. The deeper they went in, the harder it was to get in, and the more amazing they saw (14). Those who are lazy (15) and want to come out, say: "If you don't come out, the fire will be exhausted." ?So he went out with it. Covering (16) the remaining places, they are not as good as those who are good at traveling. However, if you look at the left and right, there are very few people who have come (17) to remember. If the cover is deep, then (18) it will be less. At this time (19), the remaining strength is still enough to enter, and the fire is still enough (20) to clear it. Since (21) comes out, then (22) may be blamed on the one who wants to come out (23), and I also regret that it follows him, and he will not be able to enjoy the pleasure of traveling.
Then (24) I sighed: The ancients often gained something by looking at the heaven and earth, mountains and rivers, vegetation, insects, fish, birds and beasts, and their thoughts (25) were profound and omnipresent. If the husband (27) is close to (26), there will be many tourists; if the danger is far, there will be few tourists. The grandeur, weirdness, and extraordinaryness of the world often lie in the dangers and distances, and (28) people rarely get there, so only those who are determined cannot get there. If you have ambition, you won't be able to achieve it if you don't follow it, but if you don't have enough strength, you won't be able to achieve it. There is ambition and strength, but (29) does not follow (30) and is lazy. As for (31), it is dark and confusing and there is nothing to show it (xi?ng), and it cannot be achieved. However, if the strength is enough (32), it can be ridiculed by others (33), but there is regret for myself. If I try my best and fail to achieve it, I can have no regrets. Who can ridicule him (34)? This is What I have gained (35)!
I am sorry for the absence of Fu’s ancient book, and later generations will misrepresent it (36) and cannot name it.
How can I win the Tao (37)? This is why (38) Scholars cannot (39) take it carefully without thinking deeply.
Four people: Luling (40) Xiao Jungui Junyu, Changle (41) Wang Huishenfu (fǔ), Yu Di Anguo (42) Pingfu (fǔ), An Shangchunfu (fǔ) ).
On a certain day in July of the first year of Zhihe (43), Wang Mou of Linchuan recorded it. Notes on the Classical Chinese of Traveling to Baochan Mountain
⑴Butu: Sanskrit (f?n) (ancient Indian) transliteration, also written as "Buddha" or "Buddha Tu", the original meaning is Buddha or Buddhist, This refers to monks. Hui Bao: eminent monk of the Tang Dynasty. House: noun used as a verb to build a house and settle down. Site: foundation, base, base, here refers to the foot of the mountain.
⑵And: conjunction, and. Death: death, passing away. It: refers to the foothills of Baochan Mountain.
⑶Because of (this) reason, translated as "therefore". Noun: naming, verb. Zen: The abbreviation of Sanskrit transliteration "Jhana", which means "quiet meditation" and refers to a state pursued by Buddhism. Later, it generally refers to people and things related to Buddhism, such as Zen master, Zen disciple, zazen, Zen room, Zen sect, Zen forest, Zen staff, etc. Bao Zen, Hui Bao Zen Master.
⑷Huikong Zen Temple: the name of the temple. Luzhong (zhǒng): In ancient times, in order to show filial piety to parents or respect for teachers, and to guard the tombs during the mourning period after their death, it was also called "Luzhong". This refers to the house built by Hui Bao's disciples next to Hui Bao's tomb. Lu: house. (One theory refers to the house where Huibao lived during his lifetime.) Tomb: grave. Zenyuan: Buddhist temple.
⑸Huashan Cave: Wang Xiangsheng of the Southern Song Dynasty wrote "Huayang Cave" in "Yu Di Ji Sheng". Look at the bottom of the text and it should be written as "Huayang Cave". To: because. Nai: expresses judgment, meaning "what to do" and "whether to do". Yang: South side of the mountain. In ancient times, the south side of the mountain and the north side of the water were called "Yang", and the back side of the mountain and the south side of the water was called "Yin". Noun: naming, verb.
⑹Pu Dao: The servant (Yu) Dao was omitted and fell by the roadside.
⑺Inscription: The inscription on the stele is different from the inscription below which is uniquely inscription (the remaining text on the stele). Diffuse: refers to blurring due to weathering and peeling.
⑻Du: only, only. It: refers to the stone tablet. Wen: text, here refers to the remaining words on the stele. Yu: Still, still.
⑼Today, it is said that "hua" (huā) is like "hua" (hu?) in reality, "hua" (hu?)? is also incorrect in pronunciation: at first, the Chinese characters only had the word "hua" (huā)? , there was no word "hua", but later the word "hua" came into being. "Huahua" was separated, and "huahua" was pronounced as "hu". (Wang Anshi believes that the word "hua" on the inscription is a modern character written according to the ancient pronunciation of "hua". It should still be read as "huā" instead of "hu" (hu means luxury, vanity). According to this, it is said here. It is not Hua (hu?) Mountain?) among the five mountains. Yan: speak. Gai: Continuing from the above, explain the reason. There is a meaning of "probably because". Fallacy: error.
⑽Side out: pour out from the side, travel notes: refers to writing poems and essays on the cave wall as a souvenir.
⑾Up: The noun is used as a verb to go up. Yaoran (yǎo): deep and dark appearance.
⑿ Question: explore, investigate. Deep, an adjective can be used as a noun, depth. Then: adverb, used in judgment sentences to express affirmation, equivalent to "just". Poor: exhausted.
⒀Hold the fire: Hold the torch. Hold, hold, take. Use: conjunction to connect the adverbial and the central word.
⒁See: the verb is used as a noun to see the scene.
⒂ Lazy: slack. And: adverb, will, will.
⒃Gai: A word expressing guess, roughly. Shang: Still. Not eleven: less than one-tenth. Can't: less than, less than.
⒄ And: a conjunction indicating progression, and, and.
⒅ Rule: A conjunction expressing hypothesis, then. To: verb used as noun, the person arriving. Add: more, more.
⒆Fang Shishi: At this time. Fang: When, at the moment. It’s time: refers to the time when you decide to exit from the hole.
⒇: Equivalent to ? and ?, a conjunction, connecting the adverbial and the central word. Ming: adjective or used as a verb, lighting.
(21) Both: Already,? Later. Its: particle.
(22): The adverb, "jiu", "ben", means that the two things before and after are closely related or the time is very close. Or: Someone. Jiu (ji?): blame. Its: That, those.
(23) It: the first person pronoun refers to oneself. And: Conjunctions express results, so that, so that. Not: can't, Ji: do everything, here it means to enjoy to the fullest, and the adjective can be used as a verb. Husband: This, that, demonstrative pronouns.
(24)So: For this situation, therefore. Yan: Modal particle at the end of the sentence.
(25): Used between subject and predicate to cancel the independence of the sentence. It does not need to be translated. Get: experience, gain.
(26) With: because. Qiusi: to explore and think. And: conjunction, indicating progression, and. Omnipresent: omnipresent, there is nothing that is not explored and thought about, which refers to thinking about issues broadly and comprehensively.
(27) Husband: A word used to express discussion. Yi: flat. With: conjunction, table of parallelism, and, and. Then: A conjunction expressing hypothesis, then.
(28) But: But. View: scene, landscape. Dangerous and far away, the adjective can be used as a noun, a dangerous and far away place.
(29)And: Therefore.
Yan: also a word, equivalent to "here".
(30) Sui: Follow (others), omit the word "sui" after the word "sui". Use: conjunction to express the result, so that, so that.
(31) As for: here it means arriving, arriving, which is different from modern Chinese when it is used at the beginning of the following text to indicate raising another topic. Dark and dim: deep and dark, confusing (place). Confusion: confusion. To: conjunction, table of contents. Phase (xi?ng): help, assistance.
(32) With: equivalent to ? and ?, a conjunction, connecting the adverbial and the central word. Yan: also a word, equivalent to "here". This sentence is omitted after "Yan".
(33) In people: In the eyes of others. For: Yes.
(34) Its: an adverb that strengthens the mood of rhetorical questions, could it be. Which: Who.
(35) Get: experience, gain.
(36) Misconceptions: Make those (related) legends wrong. Fallacy, use fallacy, get it wrong. Mo Nengming: Can't tell the truth (one tells his real name).
(37) He Kesheng said: How can I finish the sentence? Win, finish.
(38)So: the reason for expression?. Choose with caution: Choose with caution.
(39) Yi: with (it), therefore. Sadness: Sigh
(40) Luling: Now in Ji'an, Jiangxi. Xiao Jungui, also known as Junyu.
(41) Changle: Now Changle, Fujian. Wang Hui, whose courtesy name is Shenfu. Father: Tongyuanfu, the following father-in-law is the same as pure father-in-law.
(42) Wang Anguo, also known as Pingfu. Wang Anshang, courtesy name Chunfu.
(43) The first year of Zhihe: AD 1054. Zhihe: The reign name of Song Renzong. Linchuan: Now Linchuan, Jiangxi. Wang: Wang Anshi. When the ancients wrote their own names in the draft of their compositions, they would often just write "such and such", or add their last names to "such and such", and then write out their names when transcribing. Anthologies compiled based on book manuscripts often retain the words "sometimes". [1-8] Classical Chinese translation of Travels to Baochan Mountain
Baochan Mountain is also called Huashan. The monk Huibao of the Tang Dynasty originally built his house and lived here, and was buried there after his death. Therefore, later generations called this mountain Baochan Mountain. What people call Huikong Zen Temple now is the hut next to the tomb of monk Huibao. Five miles east of the monastery is what people call Huashan Cave, so named because it is south of Huashan. More than a hundred steps away from the cave, a stone tablet fell by the roadside. The words on it had been eroded, damaged and almost obliterated. Only the words "Huashan" could be made out from a barely legible place. Nowadays, "huahua" is pronounced as "huahuashi", which is probably a pronunciation error (due to the same character).
The cave going down from here is flat and spacious, with a mountain spring gushing out from the side. There are many people visiting and writing inscriptions here. (This is) what people call the "front cave". Five or six miles up the mountain road, there is a deep cave. When you go in, you feel the cold. Asking how deep it is, even those who like adventure have not been able to reach the end. This is what people call the back cave. ?. Four people and I walked in with torches. The deeper we went, the more difficult it was to move forward, and the more wonderful the sights we saw. A friend who was too lazy to move forward and wanted to quit said: "If you don't go out, the torch will go out." ?So, everyone had to quit with him. The depth we walked in was probably less than one-tenth of that of those who like adventure. However, looking at the stone walls on the left and right, there were very few people who came here to write inscriptions. The deeper inside the cave, there are probably fewer tourists. When I decided to exit the cave, I still had enough strength to move forward and the torch could continue to illuminate. After we came out of the cave, some people complained about the person who advocated quitting. I also regretted going out with him and not being able to enjoy the fun of visiting the cave.
So I felt emotional. The ancients were able to gain something from observing the heaven and earth, mountains and rivers, vegetation, insects, fish, birds and beasts, because they explored and thought about issues in a far-reaching and comprehensive manner. Where the roads are flat and the distance is close, more people come to visit; where the roads are difficult and remote, there are fewer people who come to visit. However, the wonderful, majestic, rare and extraordinary landscapes in the world are often in dangerous, remote places where few people go. Therefore, people without will cannot reach them.
(Although) if you have ambition, you will not blindly follow others and stop, but if you lack physical strength, you will not be able to reach it. If you have ambition and physical strength, you will not blindly follow others or slack off, but when you get to that deep, dark and confusing place, you can't reach it without the necessary objects to assist you. However, if you have enough strength to achieve your goal (but fail to achieve it), you can laugh at others, and you may feel regretful for yourself; if you try your best but fail to achieve it, you will have no regrets. Who can laugh at him? This is what I get.
When I (returned) to the stone tablet that had fallen on the road, I lamented that the documents written in ancient times had not survived, and that they had been passed down by later generations without anyone knowing the truth. How can I finish this? This is why scholars must think deeply and make careful choices.
There are four people (traveling together): Xiao Jungui from Luling, also known as Junyu, Wang Hui from Changle, named Shenfu, my younger brother Anguo, named Pingfu, and Anshang, named Chunfu. In July of the first year of Zhihe, Wang Anshi, a native of Linchuan, wrote. The creative background of "Traveling to Baochan Mountain"
From the back of the article, there are the words "On a certain day in July of the first year of Zhihe, Wang Mou of Linchuan recorded". From this, we can know that this famous article was written by the author during Song Renzong (Zhao) Zhen) was written in the first year of Zhihe, that is, 1054 AD. In April of that year, Wang Anshi resigned from his post as magistrate of Shuzhou (now Qianshan County, Anhui). He visited Baochan Mountain on his way home to visit relatives. In July of the same year, he wrote this article in posthumous form. The author describes the scenery he and several companions saw during their trip to Baochan Mountain, as well as their experience in the mountain. He uses this as a metaphor to illustrate that in order to realize this great ideal, one must "think deeply and be cautious" in research and knowledge. We know that Wang Anshi advocated reform. When he was young, he was determined to change the situation of poverty and weakness in the Northern Song Dynasty and implement the policy of enriching the country and strengthening the army. But he also realized that reform cannot be smooth sailing and will encounter many obstacles. To succeed, will, strength, and material resources are indispensable, but material resources and strength cannot be forced. If a person wants to contribute to society, To contribute, all we can do is "do my best". The idea of ??"doing my best" was the ideological basis for Wang Anshi's subsequent unrelenting implementation of the reform. It was also a concrete embodiment of his idea that his articles should "contribute to the world" and be "application-oriented". Appreciation of the work "Traveling to Baochan Mountain"
This article was written on a July day in the first year of Zhihe (1054) by Emperor Renzong of the Song Dynasty. It is about the author, two of his friends and two brothers traveling to Baochan Mountain. Written later. This is a prose that combines description and discussion. It is different from ordinary travel notes and has unique characteristics. The full text can be divided into five paragraphs according to the level of narrative and discussion.
From the beginning of the chapter to the end of the chapter. Describe the origin of the name of Baochan Mountain. The article begins with the title, explaining straight to the point that Baochan Mountain is also called Huashan Mountain, and then goes on to trace that the reason why Baochan Mountain was named Baochan Mountain is because there was a monk named Huibao in the Tang Dynasty who first lived under Huashan Mountain and died. Later, he was buried under Huashan Mountain, so he was called Bao Chan. From far to near, after tracing the origin of the name of Baochan Mountain, the author turned his pen and ink to the Huikong Zen Temple in front of him. It shows that the Huikong Zen Temple we see now is the house and tomb where Zen Master Huibao lived. Since this is a travelogue after all, when I wrote about Huikong Zen Monastery, I used it as the starting point to focus on describing the famous Huashan Cave in Baochan Mountain. ?Five miles east of the courtyard, the so-called Huashan Cave is named after it is the Yangtze River of Huashan Mountain. These three sentences explain the location of Huashan Cave and the origin of its name. Then he wrote about the stone tablet that fell by the roadside more than a hundred steps away from Huashan Cave, as well as the circumstances of the inscription. The sentence “The writing is overflowing” literally means that the handwriting has been blurred due to the passage of time. In fact, it is also to highlight the recognizable word "Huashan" in it. The reason why we want to highlight the word "Huashan" is to correct the mistake of today's people who misread the word "Huashan" as "Huashan" as "Huahua". The reason why we want to correct today's pronunciation errors is also to set up a base for expressing our thoughts and comments below.
From the lower part of the plain, there is a spring coming out from the side, but it is not a pleasure to swim in. Describes the visit to the back cave of Baochan Mountain. This section inherits the location and naming of Huashan Cave in the first section, and further describes the front cave and back cave of Huashan Cave. The front cave is flat and open at the bottom, with a spring emerging from the side. Although it has beautiful scenery, it is not dangerous. However, there are too many tourists to record it, and it is not enough to visit, so I will mention it in one stroke. Compared with the front cave, the back cave is completely different. It is not as flat and broad as the front cave and can be reached by tourists. However, in the deep place "five or six miles" above the mountain, it takes effort to reach, and... It’s very cold to enter, so even those who like to visit can’t exhaust it to the end.
However, it is only because of its extreme danger that there are wonders. Therefore, it aroused great interest from the author and fellow travelers. So they walked in with torches. The deeper they went, the harder the journey became, and the more beautiful the scenery they saw. However, the difficulty of traveling was in conflict with the beauty of the scenery, so some of the fellow travelers who were tired and wanted to go out said: "If you don't go out, the torches will burn out." ?After saying this, everyone walked out with him. Once out of the cave, the author was deeply moved. He lamented that the place he arrived was less than one-tenth of the number of people who like to visit. However, on the left and right walls of the cave, there were very few people who wrote inscriptions as souvenirs. If you go deeper, fewer people will arrive. This shows that people who do not have great ambitions and are afraid of dangers cannot go deep into dangerous situations and see strange things. So I looked back at the time when I had not come out of the cave. I still had enough strength to enter and the fire was still enough to see. I could continue to move forward. I just listened to the words of the tired man and walked out of the cave, but I couldn't do my best. The joy of touring. The goal was not achieved, and the feeling of regret was palpable, which shows the author's enterprising spirit that is not afraid of hardships and dangers.
From "So I have to sigh" to "What is the gain from this". Write down the thoughts and experiences of not being able to go deep into the back cave of Huashan Mountain. The sentence at the beginning of this paragraph, "So I You Sigh," sets the tone of the entire paragraph and makes a highly emotional turn for the discussion. The article first starts with the behavior of the ancients, and then returns to the sightseeing scenery to discuss it. As far as the ancients were concerned, they often gained something from observing the heaven and earth, mountains and rivers, vegetation, insects, fish, birds and beasts. This is because they observed things deeply and thought deeply, and there was no place that they could not explore. The author refers to the ancients in order to learn from the past and learn from the present. It goes without saying that if people today want to gain something from their actions, they must also have the exploratory spirit of the ancients. But in fact, not everyone has this spirit. As far as sightseeing is concerned, if it is close, there will be many tourists; if it is dangerous, there will be few tourists. This phenomenon is exactly a manifestation of the lack of exploration spirit. The strange, majestic and unusual scenery in the world are often in dangerous and remote places, but people rarely can reach them, so it is impossible to see the strange scenery. So how can we see the strange scenery? The author further discusses it from three aspects. First, only those who are determined cannot achieve it. The word "ambition" is emphasized here. Only with great ambition can we reach the ideal situation. Second, if you have great ambitions, don't stop there casually. However, if you don't have enough strength, you won't be able to achieve it. Here again the word "power" is emphasized. This "strength" refers to strength. If the strength is insufficient, like a person who is lazy and wants to get out, he will not be able to reach the ideal state. The third is to have great ambition and strength, but not easily become tired. As for the darkness and confusion without anything to show it, you can't reach it. Another word "thing" is emphasized here. The "objects" mentioned here refer to things such as torches. When tourists enter a dark place, they cannot reach the ideal situation without using torches and other objects to illuminate the way forward. In short, only with the three conditions of will, strength and help can we reach the ideal state. This is from the front. On the other hand, if the strength can be achieved but fails to be achieved, this is very ridiculous to others and very regrettable to oneself. If you try your best and still fail to achieve it, there is nothing to regret. Who can laugh at him like this? The author clearly explains the truth from both pros and cons. This is the author’s thoughts and feelings after visiting Huashan Hou Cave. This experience and understanding is very profound, and its objective significance goes far beyond sightseeing and can be used in everything.
From Yu Yu Pu’s stele to this, scholars must not take it carefully without thinking deeply. Write down the associations caused by the monument. The author still recognizes the word "花山" ("花山") on the servant stele. Today, people misread it as "华石" ("华士"), which reminds them of ancient books. They also think that the ancient books do not exist, and later generations will misunderstand them. How can there be a way to win if the name of the mountain is passed down from generation to generation? When thinking about the misinformation about the name of the mountain, and the misinformation about ancient books, the author is struck by sadness and sighs with emotion. Therefore, he further proposed: "This is why scholars should not take it carefully without thinking deeply." The idea that we should think deeply and act with caution when dealing with rumors is also very insightful. It is not only necessary but also instructive for scholars to organize and study ancient books, identify their authenticity, and restore their original appearance.
From the four people to the end of the chapter. Record the names of fellow travelers and the time of writing.
From the brief description and analysis of the above five paragraphs, it is not difficult to see that although this article is based on a travel note, the focus is not on travel notes, but on the writer’s experience and experience during the trip, and It focuses on two points: one is to write about the origin of the name of Huashan Mountain; the other is to write about the experience of visiting the back cave of Huashan Mountain.
When writing the origin of the name of Huashan Mountain, the mispronunciation of "Huashan" by modern people is associated with the misrepresentation of ancient books, thus pointing out that we should have a "deep and cautious" attitude towards ancient books. This is not only an exhortation to scholars at that time, but also a portrayal of the author's own academic attitude. Wang Anshi had many original ideas in his scholarship and was not bound by the opinions of his predecessors. For example, he and his disciples worked together to compile the classics and meanings of the "Poems", "Books" and "Zhou Rites" and the commentaries of the "Laozi Commentary" to replace the study of chapters and sentences since Han Confucianism. This is a prominent example. Another example is the poems he wrote about history and nostalgia, which are mostly contrary to ordinary people's opinions. In the poem "Shang Yang", he wrote: "Today's people can't do anything but Shang Yang. If Shang Yang can order the government, it will be carried out." ?In the poem "Jia Sheng" he wrote: ?When a plan is implemented for a while, who can say that the king is poor in Jia Sheng? ?These all reflect his new insights. These views all served him to attack the old party and promote reforms. Therefore, it can also be said that his theory and practice of reform and innovation are the result of his careful summarization of historical experience and lessons, and the result of "thinking deeply and taking prudent decisions".
When writing about the experience of visiting the Huashan Hou Cave, I noticed that the deeper you go, the harder it is to enter, the more amazing the views become, and the number of tourists becomes less and less, and then discuss the situation. To see the wonders, wonders, and extraordinary things in the world, they are often far away. If you want to see the wonders, wonders, and extraordinary things, you must have a strong will to move forward without fear of hardships. At the same time, You must also have sufficient strength and external conditions to rely on. His spirit of striving to improve and always reach new heights is completely consistent with the spirit of not being afraid of siege and never turning back that he later showed in his reform and reform. Although this positive and enterprising spirit, together with his reforms and innovations, have inevitable historical and class limitations, they can also provide useful enlightenment and encouragement to people.
The writing skills of this article are also relatively good. Since the focus of this article is not on traveling, but on writing about the experiences during the trip, the selection of materials and the organization of the writing took a lot of effort. In the travel notes, the author paves the way for writing about his experiences and experiences, so that the travel notes and experiences are harmoniously and naturally combined.
At the beginning of the article, "Baochan Mountain is also called Huashan?" It seems that it is just describing the whole story of Baochan Mountain. It is plain and not novel. But if you think about it carefully, it is unusual. It not only plays a pioneering role in the following study of the origin of the name of praise Zen, but also highlights the word "Huashan" related to the overall situation. The author's prominent appearance of "Huashan Mountain" plays an important role in the travel notes and discussions of the full text. It is conceivable that if readers do not understand that Baochan Mountain is "Huashan Mountain", then the article is titled "Praise for Traveling to Chan Mountain", and what is recorded below is the Huashan Front Cave and Huashan Back Cave that are inseparable from "Huashan Mountain". It has lost its foundation and is incredible. It will also be impossible to comment after visiting the Huashan Back Cave. Therefore, the first sentence to highlight "Huashan" is very important and indispensable. It plays the role of introduction and foreshadowing for the full text. However, the author does not deliberately discuss "Huashan" in terms of "Huashan", but highlights it in a way that pays attention to the origin of the name of Baochan Mountain, which is even more natural and wonderful. From the perspective of studying the origin of the naming of Baochan Mountain, Wen Cong's words are smooth and impeccable; from the perspective of travel notes, it is logical and plays its due role.
This article is supplemented by travel notes and dominated by discussion. Therefore, what the author writes, what does not write, and how to write in the travel notes are also carefully considered and strictly chosen. The Huashan Mountain, Huikong Temple, Pubei and Huashanqian Cave mentioned in the article are not the focus of the article, so they are all mentioned in one stroke. And their appearance is a pavement and transition for writing about the back cave of Huashan Mountain, especially the tour to the back cave of Huashan Mountain. The details are detailed and the omissions are omitted. The key points of the trip to the Huashan Hou Cave are deliberately described in detail. The author first writes that the back cave of Huashan Mountain is deep, dark, and chilly, and even those who like to travel can't afford it. The deeper he writes the next time, the more difficult it is to enter, and the more strange it is to see. The second time he writes that those who are lazy and want to leave the cave shout loudly, and swim together. The more deeply he wrote, the fewer people wrote about his travels. After the first writing came out, some people blamed him for being lazy and wanted to leave. The writer of the second writing regretted that he followed the lazy person and could not fully enjoy the rest of the tour. The whole process of visiting Huashan Houdong is written in depth.
Among them are the exaggeration of the environment and atmosphere, the activities of tourists, the retreat of those who are not strong-willed, the words of blame and regret, and the words of regret. The travel notes are detailed and tortuous, and the ideological struggles are ups and downs. This provides a natural transition for the following to express feelings and opinions, so that travel notes and discussions are closely integrated.
Another example is when the author writes about the stele of Servant Road. The narrative is written "?" and the text is diffuse. However, the only text that can still be recognized is "Huashan". This is also a deliberate arrangement to examine the errors of modern people's pronunciation. It also plays a role in foreshadowing the following discussion on the phenomenon of falsification of ancient books by later generations, integrating the previous and the later. Looking at the whole text, travel notes provide conditions for discussion, and discussion is the inevitable development of travel notes. In order to highlight the key points of the article, the author is strict in making choices, is good at tailoring, and is good at paving the way for transitions, which are worth learning from. Just as the editor of "Gu Wen Guan Zhi" said: "Every journey is a journey, and all the follow-up is theory. When the ancients reached their peak, they were clear about the way. The mountains and rivers are the same." The author finally sighed with emotion at the person who fell on the roadside. The stele echoes the Prime Minister, with a tight structure and clear context. [6] [7] [8] [9] [10] Introduction to the author of Travels to Baochan Mountain
Wang Anshi (December 18, 1021 - May 21, 1086), courtesy name Jiefu, His name is Banshan, and he is known as Banshan layman. He was granted the title Duke of Shu, and later changed to Duke of Jing. The world also calls him "Wang Jinggong". Han nationality, Jiangyou ethnic group, was born in Yanbuling, Linchuan County (now Dengjia Lane, Linchuan District) in the Northern Song Dynasty. His posthumous title was Wen, so he was also called "Wang Wengong". [11] He is "less good at reading", an outstanding politician, thinker, scholar, poet, writer, reformer in Chinese history, and one of the Eight Great Masters of the Tang and Song Dynasties. Prime Minister of the Northern Song Dynasty and leader of the New Party. Ouyang Xiu praised Wang Anshi: "There are three thousand romantic poems in the Imperial Academy and two hundred years of official articles." When I grow old, my self-pity is still there, but who will compete with my son in the future? ?The collected works handed down from generation to generation include "Wang Linchuan Collection", "Linchuan Collection Supplements", etc. He is good at all styles of poetry and prose. Although he does not have many words, he is also good at "History of Song Dynasty? Biography of Wang Anshi". As for the "Difficult Classics", "Su Wen", "Compendium of Materia Medica" and various novels, they read everything. Farmers and female workers asked about everything? "Reply to Zeng Zigong's Book". [12]