Category: Society and people's livelihood >> Religion

Question description:

What does it mean to be good in water? Where does it come from?

What’s the allusion?

Analysis:

From "Laozi"

Nan Huaijin's "Laozi He Shuo"

Chapter 9: Holding on to the surplus is not as good as others Already; it cannot be kept for a long time. A house full of gold and jade cannot be guarded by anyone; if you are arrogant and rich, you will be blamed for it. Gong then retreats, the way of heaven. From "the best is as good as water" to "there is no dispute, there is no special", by extension, it explains the natural laws of heaven. Therefore, it is quoted in the philosophy and art of life and society, forming a series of "exhortations to the world" in this chapter. Lao Tzu's motto. First of all, he said: "It is not as good as holding on to it and enriching it." It can be understood at two levels: (1) If a person can really understand the laws of nature, then his natural life is fulfilling enough. If you can make good use of the original authenticity of life and adapt to the reality of the world, you will be able to travel with ease and contentment. If you forget the beauty of your original life and instead use the abundance of your original life to expand your desires and seek endless satisfaction, you will definitely suffer infinite bitter consequences. It is better to have few desires, be content, and just be content with reality, which is the best liberation. (2) Warn people in real life that if they can maintain their existing achievements, it will be the most realistic and greatest happiness. If you have more undue desires and hopes, are not satisfied with reality, seek to expand on the achievements you already have, and pursue further prosperity while being satisfied, in the end the gain will outweigh the loss, and it is better to keep what you have achieved. Forget it. In short, the key point of this concept lies in the secret of the word "hold". Whether it is possible to maintain profits and maintain peace depends on the wisdom of the parties concerned. If we look at it from the second level, Lao Tzu's words were words of wisdom inspired by the princes and powerful ministers who were in power at that time. Therefore, there are three extended sayings such as "If you tax it, you can't keep it for a long time. If you have a house full of gold and jade, you can't keep it. If you are rich and arrogant, you will be blamed for it." "Gui" is a very prominent and sharp metaphor. "(MUDUI)" originally means adding couplets on the beam. When used here, by extension, it is similar to the sharp "sharp". If a person already has a sharp weapon, but is still dissatisfied with the status quo, and wants to make the edge even sharper, as the saying goes, "sharpening the arrow," then it will be difficult to keep the original edge. This describes a person who must be aware of wisdom, power, wealth, etc., and be self-sufficient. If you already have wisdom but don't know how to be humble and tolerant, if you already have power but don't know how to retreat and give in, if you have wealth but don't know when it's enough, you will ultimately be unable to maintain it forever and will destroy yourself. For example, if one's wealth has reached the level of gold and jade, one cannot fully understand Tao Zhugong's (Fan Li) philosophy and art of three gatherings and three separations. In the end, one cannot gain it even if one wants to hold on to the existing interests. People often deride wealthy people to a certain extent as "misers." In fact, it is easier said than done to "keep it" if you have money! The knowledge of "keeping" is great! Therefore, the ancients had famous sayings such as "It is difficult to start a business, but it is not easy to maintain it", "It is difficult to be a king, but it is not easy to be a minister", etc. Then, if a person is in an existing rich and noble environment, but does not know that wealth and nobleness themselves are factors that will bring disaster later. If you are arrogant about being rich and do things because you are expensive, then you will be in trouble for yourself, and you will eventually bring about bad consequences on yourself, with endless troubles. Speaking of this, we are reminded of many historical stories, which can prove the authenticity of these famous sayings of Lao Tzu. Now I just casually mention the emperors, generals and ministers in history, as well as generally known information, for some inspiration. Negative articles about wealth and wealth. In our historical experience, the history of the rise and fall of emperors' entrepreneurship and demise in the past dynasties, if read carefully, is a complete record of karma and retribution. Therefore, a successful ruler must be "vigilant day and night", be vigilant and fearful at all times, and remember the principles mentioned in this chapter of "Laozi", so that he can maintain his foundation and secure his country for a long time. Duke Huan of Qi, one of the Five Hegemons of the Spring and Autumn Period, once had doubts about history and raised a question to Guan Zhong: "In the past, the three kings killed their kings. Now when we talk about benevolence and righteousness, we must take the three kings as the law, and we don't know why. ?" He said to him (Guan Zhong said): In the past, Yu Ping ruled the world, and Jie caused chaos. The soup releases Jie to determine Yu's power. The Tang Dynasty ruled the world peacefully, but the Zhou Dynasty caused chaos. King Wu replaced Zhou and established Tang Gong. Moreover, cutting down what is good is not good, and this has not changed since ancient times. Why do you doubt it? The Duke (Qi Huan Gong) asked again: "In ancient times, when the country was destroyed, what was lost?" To the Japanese (Guan Zhong said): Count on gaining land and treasures (only plan on owning the current great cause of land, wealth and treasures), but not on losses (do not consider the inevitable disaster of losing in the future). The princes plan to gain financial resources (for local princes, they are only required to transfer property or donate fiefdom), but not to lose (but do not consider the consequences of wrong decisions caused by the resentment and resentment of local princes). People care about seeing relatives (for ordinary people, they are only satisfied with the vanity and kindness of surrender and support at present), but do not care about abandonment (do not consider that if they are not sincerely convinced, they will be opposed and abandoned by everyone in the future). Of the three, one is enough to cut it. Those who exist everywhere will perish. In the ancient country, the state and the state were destroyed, and it was not because of the reasons but because of it. There must be little joy, and one does not know that one is trapped in evil. The meaning of what Guan Zhong said here, "If you do it for no reason, you will rarely enjoy it, and you don't know that you are trapped in evil", it refers to the great evil of only seeing the small benefits in front of you and not caring about the consequences. This is what Dong Zhongshu's "Spring and Autumn Fanlu" refers to: "During the two hundred and forty years of the Spring and Autumn Period, thirty-six kings were killed and fifty-two countries were subjugated. It was caused by petty evils."

"Small evil" refers to small mistakes and carelessness, which will eventually lead to disaster, even the death of the family and the country. If the emperors and emperors who started their business in the past dynasties did not understand the traditional Taoist philosophy mentioned by Laozi, in the end they would end up like the 13-year-old child emperor Laishun of the last Liu Song Dynasty, who met the same tragic end as Sizong of the Ming Dynasty. Until death, I still don’t know why the encounter had such tragic causes and consequences. Tragedies in Chinese and Foreign History The far-reaching causes of the French Revolution began as early as the eighteenth century (the middle period of Emperor Kangxi of the Qing Dynasty) when France was under the rule of ZTE. He was Louis XIV, who called himself the "Sun King". In addition to his military power, he also added extravagance and lust, and built the famous city of Versailles and other places. Within fifty or sixty years, the throne passed to his great-grandson Louis XV. After experiencing extreme luxury, he did not know that "it is better to hold on to it than to make it rich". Instead, he intensified his efforts and "taxed it". Therefore, Louis XVI left a huge national debt of 4 billion to future generations. Such a situation cannot last forever. However, Louis XVI knew the danger, but never had the courage to make drastic reforms, and even made it worse. In the end, "the house is full of gold and jade, and no one can guard it. If you are rich and arrogant, you will bring your own fault." Louis XVI's court life at Versailles cost the country an astonishing amount of money. Whenever a foreign monarch or important minister came to visit, Louis XVI would definitely hold a banquet at the Palace of Versailles. A banquet would easily cost tens of millions of gold, and the party would last for a long night, with actors, singers, and dancers working day and night. Entering and leaving the palace gate, dancing the feather dance and singing neon clothes songs. The wine consumed by the Palace of Versailles in a year is worth as much as 790,000 francs. In addition, the fish and meat alone cost up to 3.47 million francs. There is also the cost of candles to light the lamp, which is more than 50,000 francs. As for the number of maids and palace servants used in the palace, they are even more incredible. For example, there are 259 chefs in the imperial dining room, and the annual salary of the head chef is 84,000 francs. There are nearly a thousand secretaries to the king, each with an annual salary of two hundred thousand francs. There are also 500 maids in the Queen's maids, each of whom has an annual salary of at least 12,000 francs. The total number of maids and courtiers in the Palace of Versailles is 16,000, not including ordinary nobles and courtiers. There are 8,900 royal horses and more than 100 royal vehicles in the palace. Therefore, whenever Louis XVI goes out on a tour, the procession is as large as a festival. Countless horses and chariots line up in a long snake formation, and ministers wear purple belts and yellow ribbons. , the palace ladies are beautifully dressed, and their extravagant and lusty majesty is really like beings in heaven. In total, the money spent by the royal family every year is equivalent to one-fifth of the total revenue of the treasury. In addition, there are nearly 10,000 Imperial Guards, which costs more than 3 million yuan each year. Queen Anne, that is even more magnanimous. Her various bracelets alone are worth seven to eight million francs, not to mention other jewelry. As for the annuities of those officials and nobles, they are not included in the royal family's funds. At that time, the Palace of Versailles was located on the outskirts of Paris. It had twenty-nine gardens, four observation towers, fountains, waterfalls, and flowers blooming in all seasons, making it a great place for entertainment. It is a pity that Louis XVI could not "maintain profits and maintain peace", but instead contributed to the early arrival of the Revolution, causing both himself and Queen Antoine to be guillotined, leaving posterity to mourn and express infinite sympathy. Some people compare Louis XVI's Queen Antoinette's contribution to the defeat to that of Cixi in the late Qing Dynasty. Although not entirely true, they both made the mistake of "taking the tax away and not preserving it forever", but it is the same. In fact, wealth can easily make people arrogant, and success can easily make people forgetful. This is a common problem in human psychology. Especially the emperors, queens, and grandsons in the past who were born in deep palaces and raised in the hands of eunuchs and maids, how could they possibly know the various aspects of human society. Therefore, in our history, there are often sighs of sorrow for being born as sons and grandsons of the emperor's family. When Xiao Daocheng forced the thirteen-year-old Liu Zhun, the last emperor of the Liu Song Dynasty, to abdicate, the poor little emperor knew that he was bound to die. He was so frightened that he casually asked Xiao Daocheng's accomplice, the minister Wang Jingze: "Are you going to kill me today?" Wang Jingze said: "Don't be afraid, I just want to move to another palace. The same is true for the official family (the name given to the emperor) who took over the Sima family in the past." Liu Zhun cried and said: "I wish Later in life, do not reborn in the imperial family!" The same problem occurred in the era of Sizong (Chongzhen) of the Ming Dynasty. When King Li Chuang led his troops into the palace, Sizong killed his daughter Princess Changping with a sword, sighing Said: "Why are you born in my family!" From this, we can understand that the hermits and scholars of the past generations who have been deeply involved in traditional Taoist philosophy have ignored the emperor for fear of being forced by wealth and wealth. Therefore, there is a saying of "avoiding the world for fear of not being too early, and entering the mountains for fear that it will not be deep enough." "The thought. There are too many allusions about the life experiences of famous people in history when they were rich or poor. Now let's excerpt a few poems and essays that use negative aspects to make people think. If you carefully understand the poems of several famous people in the Song, Liao, Jin, and Yuan dynasties, the second Southern and Northern Dynasties in Chinese history, you can understand the profound meaning of this chapter of "Laozi" about the philosophy of life. Perhaps it would be too pessimistic and low-key to describe these works. However, one must experience sorrow in life in order to inspire the courage to build. This is what Mr. Zhao Yi, a historian and great writer of the Qing Dynasty, said in the "Collection of Poems on Yuan Yishan": After experiencing the catastrophe of rise and fall, the literature of the two dynasties declined. Weng. No official has harmed Zhou Su, and history is deeply worried about losing the bow of Chu. The orchids in the palace are mourning the night fire, and the trees in the old capital are weeping in the autumn wind. The country is unlucky but the poet is lucky, and his poems will be filled with vicissitudes of life. The following are the philosophical and literary works of the Liao, Jin, and Yuan dynasties about "a house full of gold and jade, no one can keep it, and wealth and arrogance will bring the consequences to oneself". Liao Dynasty's "Ji Zhe's Song" Bai Jian's head is looking towards Kyushu, the former's field and the later's harvest. Future generations will be happy to receive it, and there will be more to come. This is indeed the case in life.

Unfortunately, people know it but can't get rid of it! "Autumn Night" by Jin·Yuan Yishan The breath of life is still there after nine deaths, and the depressed streets and lanes are like a deserted village. The spring thunder is said to shock the whole house, but the bright sun never enters the sky. Jishui shed tears of farewell with affection, and Wu Yun sent his soul back without dreams. After a hundred years of worldly affairs, I will discuss in detail who is responsible for the wine. "A hundred years of living and working together", in the end, everyone will inevitably feel this way. This is probably true regardless of whether it is a peaceful world or an era of chaos. It's a pity that Wuyishan's philosophical point of view of personal experience of success and failure is just the emotion of "Who can drink wine in a bottle and discuss it in detail". Unless you have a careful drink with Lao Tzu, maybe you can smile brightly after drinking a glass of wine. Liu Congyi of the Yuan Dynasty, "Poetry on the Return of Dreams of the Duke of Xianxian" "A few people who learn Taoism know the taste, and the basis for making a living is career." There was no real butterfly on Zhuang Zhou's pillow, and there was also a fake snake in Yue Guang's cup. Half a piece of paper with fame behind him, and a pond full of frogs at night. Dreams are full of dreams, forgetting home and being home everywhere. "How many people know the taste of Dao" can be a general comment for those who read Lao Tzu in the world. "The basis for making a living is life", it is the same for everyone in the end. If you can understand that "dreams are filled with dreams, and you forget your home and are home everywhere." Then why do you need to go into the mountains to practice Taoism so that you can be liberated and at ease? "Poetry of Seeking Immortality" by Milan Sha of the Yuan Dynasty. For forty years, the sword and pen have been together, and there are countless things that are right and wrong. One family is rich but a thousand families are resentful, half a lifetime of fame and a hundred lifetimes of guilt. The purple robe with tooth wat is now gone, and the mango shoes and bamboo stick are still there. Someone asked me about Penglai. The clouds are in the green mountains and the water is in the sky. "One family is rich and powerful, but thousands of families are resentful; half a lifetime of fame and a hundred lifetimes of guilt." This is a true insight into the world of human beings in ancient and modern times, both at home and abroad. Because of this, if you want to maintain the wealth and prosperity of "full of gold and jade", you must fully understand the inappropriateness of "taxing it" and the terrible danger of "being arrogant when you are rich, bringing your own fault" and bringing about quick death. When advancing or retreating, life or death "The lofty must lead to degeneration, accumulation must dissipate. Destiny must eventually part, fate must eventually die." This is a Buddhist saying that penetrates the impermanence of worldly affairs, and it is also the basic point of view of transcendental thought. But according to Laozi The person who represents the Taoist philosophy can be born or enter the world, but he has the elixir of immortality that can "defeat his sharpness and resolve his confusion", and the seven-character mantra that can always be "dispersed but not exhausted": "When the work is completed, the body retreats, and the heaven's "Tao." One of the auxiliary words is removed, and there are really only six words of the mantra. Many writers of later generations, feeling that the meaning was still unfinished, inserted two more words and one sentence, turning it into a nine-character mantra, which became "success, fame, retirement, the way of heaven". Whether it is a seven-character mantra or a nine-character mantra, although it sounds very cool and unrestrained when spoken, in general people's minds, it always feels that it is too depressing and low-key. In fact, everyone just forgets to observe the "Way of Heaven" in nature, and therefore feels depressed. If you carefully observe the way of heaven, the sun and the moon, the rising and falling of the night, the rising and setting of the night, the coming and going of cold and summer, the passing of autumn and the coming of winter, are all natural and normal phenomena of "the success of the work and the retreat of the body". The plant world, such as grass, trees, flowers and fruits, completes its life mission silently and disappears quietly without leaving a trace. The animal world is endless, one generation after another, who can withdraw from the ranks of life unnaturally! If there is, it is only the human heart that refuses to die and never gives up. It always wants to capture something that is ungraspable, and it wants to possess something that is impossible to possess forever. How pitiful is the delusion that goes against nature! As for these famous sayings of Laozi, are they natural philosophy that justifies the unchangeable laws of heaven? Or was it inspired by the current situation in which he was living and used to warn the world? There seems to be no need for debate. But in our ancient history and culture, it turns out that Confucianism and Taoism are not separated from each other. From the general point of view, the schools of Confucius, Mencius, and other scholars, who are called the ancestors of the kings, also strongly praised the deeds of Yao and Shun. The way of Yao and Shun is worthy of praise, and it is the best example of "the way of heaven after success and retreat." As for the dramas three generations later, in which the family and the world abdicated the throne and the country wanted to show that they "retired after success" and claimed to be the supreme emperor, almost none of them was sincere, and none of them had a happy ending. Secondly, for example, Emperor Wen of the Northern Wei Dynasty abdicated the throne and became a monk, and it is said that Shunzhi's ordination in Mount Wutai in the early Qing Dynasty had ulterior motives, and was definitely not a sentiment of "retiring after one's success". The type of retreating bravely is divided into two types. From the Qin and Han dynasties onwards, looking at the behavioral styles of influential figures in history, we can see that they are slightly similar to Taoism. For example, Zhang Liang and Zhuge Liang in the Han Dynasty originally wanted to "retreat after success." , but it is a pity that his experience still cannot fulfill his wish. Although Zhang Liang refused to take credit, he only modestly retired to the "Liu" land and became a "Liu Hou", but he couldn't help himself and could not "slip" away with a little more water to stop the fireworks in the world. Even though he was a half-immortal in his diet, he still inevitably died from the consequences of Empress Lu's diet. Rather than this, it would be more cost-effective to have Zhuge Wuhou's "dedicate himself to death" and achieve unparalleled achievements. Perhaps the lessons from this historical experience made later Taoist figures, such as Ge Hong, Baopuzi in the Eastern Jin Dynasty, and Tao Hongjing during the Qi and Liang Dynasties in the Southern Dynasties, more cautious. Ge Hong withdrew early, asked himself to be appointed as Goulu Ling, retired from officialdom, and secretly practiced what he thought was the immortal way. Tao Hongjing, on the other hand, hung up the Shenwu Sect as early as possible and wandered around leisurely, creating the situation of "prime minister in the mountains". He wrote his "True Edict" in the cave and settled down in the spiritual realm. During the Sui and Tang Dynasties, Wen Zhongzi used his education as a generalist in Confucianism, Buddhism and Taoism to give lectures in Hefen, creating a group of prosperous talents with both civil and military talents who founded the country in the early Tang Dynasty. They made great contributions to humanities and culture, but in the end their names were not revealed, and instead It has been verified by many sources in later generations that it was a strange person from the ancient times who retired from behind the scenes. Although he had no great achievements, he really fit the way of retreat. As for Chen Tuan, who lived in seclusion in Huashan in the early Song Dynasty, he had completely entered the ranks of Taoist immortals, which is another matter. Han Shizhong of the Southern Song Dynasty knew the opportunity and left early, riding a donkey on the lake and smiling proudly in the mountains and forests. It was a wise move and very valuable.

Liu Ji, a sincere man in the early Ming Dynasty, came out as a Confucian and a Taoist to assist Zhu Yuanzhang and succeed in his imperial career, but he still could not escape being poisoned and died. In addition, there are also eminent Buddhist monks who returned to the secular world and successfully left their names in history, such as Liu Bingzhong in the early Yuan Dynasty and Yao Guangxiao, a young master in the Yongle period of the Ming Dynasty. They can be considered to have truly "retired after their merits". In addition, for example, Zen Master Zongli, an eminent monk who helped Zhu Yuanzhang and was responsible for handling the foreign affairs and politics of Xifan, was a first-rate figure in terms of Taoism, knowledge, and achievements, but he still could not "retire after his success" and pass away in his post in Xifan. It can be seen that no matter how brilliant a person is, it is indeed not easy for him to be able to completely comply with "retreat after success, the way of heaven" throughout his life! Is the "lock of fame and power" really unbreakable? However, from the perspective of Confucianism after the Tang and Song Dynasties, although there is nothing objectionable about this famous saying of Laozi, it is just that it has been expressed in words and turned into the virtue of "humility" or "humility". In fact, later generations of Confucians were unwilling to fully agree with Lao Tzu's ideas, and were especially opposed to the theory of cultivating immortals and becoming Buddhas. Therefore, they only played with the appearance of words. The most interesting representative work of this kind of thinking is a poem by the Qing Dynasty that uses the theme and praises Lu Chunyang: After ten years of wandering around the capital with a pen, I fell in love with Zhong Li Gai when I met him. It’s not that Tang Sheji was unintentional, a golden elixir was mistaken for Mr. Between the styles of Taoism and Confucianism, who can "retire after one's achievements" and yet appear to be born out of this world, are there any typical figures of this type in history? I think that the influence of metaphysics from the Qing Dynasty in the Jin Dynasty and the Northern and Southern Dynasties had many romantic figures. The one with the most standard style is Wei Rui, a famous minister of Emperor Wu of Liang. He is good at politics and fighting with soldiers. He has Zhuge Liang's silk turban and feather fan, the commanding spirit of Fengshen, and the artistic conception of "the best is as good as water" and "success will never live". If you meet Lao Tzu, you may be willing to accept him as your disciple. He should be no less worthy than Yin Zi, the gatekeeper at Hangu Pass. It is a pity that the era of the Southern and Northern Dynasties is not very outstanding in history, so the characters of the Southern and Northern Dynasties have been forgotten and buried. Wei Rui, courtesy name Huaiwen, was born in Duling, Jingzhao. He is a descendant of Wei Xian, the prime minister of the Han Dynasty, and comes from a famous family. He was appreciated by the county governor Zu Zheng since he was young and considered to be a talent who could "do good for the country and achieve success". When the Southern Qi Dynasty was in chaos, he thought that Emperor Wu of Liang Xiao Yan could be regarded as a talented person, so he decided to assist him. He was led by the right guard of the crown prince Li Qian. He became the general of the auxiliary state and the governor of Yuzhou. He was the governor of Liyang. Later he was transferred to Hefei and was promoted to the title of marquis due to his merit. Emperor Wu of Liang Dynasty was determined to expedition to the north, so Wei sent Wang Yuanying of Zhongshan as the general to conquer the south and led his troops south to defend against the enemy. Wei Rui was ordered to lead the Northern Expedition and repeatedly made extraordinary achievements. He has always been weak and sickly. Although he fought on the front line, he never rode a horse. He only rode a white wooden carriage, holding a white ruyi in his hand. He supervised the officers and soldiers with unrivaled courage. He usually shares the joys and sorrows with the soldiers, loves his subordinates to the best of his ability, does what he orders, and is invincible in every battle. There was a rumor among the Wei army: "We are not afraid of Xiao Niang and Lu Lao, but we are afraid of Wei Hu in Hefei." They were extremely afraid of him. When the military situation on the front was urgent, Emperor Wu of Liang sent his confidant Cao Jingzong to join forces with him, and specifically said to Jingzong: "Wei Rui, your hometown is looking for you, so you should respect him." Therefore, when Jingzong saw Wei Rui, he was very polite. But whenever he won a victory, Jingzong and other generals rushed to report it first. Du Weirui delayed reporting and did not want to take credit. Once, at a celebration banquet to celebrate a victory, Wei Rui and Jing Zong were at the same table, and they were drinking heavily. They suggested gambling for fun, and they agreed to use 200,000 as a bet. Jingzong lost with one throw, and Wei Rui quickly flipped a dice and it turned out that Jingzong was the winner. Wei Rui himself kept saying: "Strange! Strange!" In fact, at the beginning of the Xiaoliang Dynasty, all the great officials and generals, None other than Wei Rui. Emperor Wu of Liang knew his talents well, but he never appointed him as commander-in-chief. Instead, he appointed Xiao Hong, the Linchuan king of the clan who had no great talents, as marshal. He also sent Cao Jingzong to fight alongside him. He was wary of everything. . Fortunately, Wei Rui knew that it was not the best policy to stay in the troubled times and hide in the woods. He could only follow his own way, not greedy for fame and fortune, not striving for credit, and even when he achieved success, he was deeply humble and retreated to avoid suspicion. Therefore, he died at the age of seventy-nine, and his will was buried with only a small piece of paper. Finally, when he died, Emperor Wu of Liang was so moved that he came to mourn in person, ending his famous drama of surviving in troubled times and "retiring after his merits, the way of heaven". Different from Wei Rui's deeds, it was Lu Fahe, a layman in Jingshan who was a hero of Emperor Yuan of the Later Liang Dynasty, Xiao Yi. He knew first that Hou Jing would rebel, but no one believed his words. When Hou Jing sent troops to attack eastern Hunan, he asked himself to lead the troops to relieve the danger in eastern Hunan, and was appointed governor of Yingzhou. Later, he suggested to Emperor Yuan that he should vigorously implement the Wei policy, but it was not used. He said: "I don't want to know where King Brahma was born, how can I get a glimpse of the throne! But in the King of Kong Buddha's place, I have a predestined relationship with the king. If I can't use it, What a waste!" When Emperor Yuan failed, Emperor Xuan of Qi named him Taiwei and gave him the title of First Class. All he wanted was to turn his mansion into a Buddhist temple, burn incense all day long and have a side room in anticipation of his death. When the time came, he passed away, his body shrunken three feet to the size of a baby. This is also an example of the abnormal way of "retiring after one's success", which is quite thought-provoking. Attached are some information about "Retiring after one's merits, the Way of Heaven": The old man of Du'an - Yao Shaoshi's "Self-composed Praise Verses" saw through Basho's leaning on the stick, and it was easy to reveal his romantic nature. Sometimes he shakes the tortoise whisk, which makes Xukong smile and nod. There is a poem "Self-Inscribed Verse" (Chronicle of Ming Dynasty Poems) in the shadow hall of Shaoshi Yao. "Things in the north of Hebei and south of the Yangtze River have changed, and the opportunity of Zen has not yet been solved." I have only heard of the wise man Huang Shi, who once saw the hero wearing robes. The emerald green clothes are wet and the sky is getting old in spring. The mats are covered with dust and the guests are few and far between. Yi Shen's verse lingers in low voice for a long time, and the rustling wind moves the plain weft. Four Poems by Master Cang Xue of the Ming Dynasty The traces of the crane and horse came from Daolin, and it is said that the wild old man can be found. Flowers bloom in poor places, and birds prefer the shade of beautiful trees. After abandoning the world for a long time, I have been fighting for a long time to follow the world. When I enter the mountain, I am afraid that I will not reach the depth of the mountain. If the root of life is broken, it will be difficult to bear the burden of one's heart for ten years.

The mountains are deep, the elk flock together, and the water and grass are abundant. If the calf drinks from the stream, his mouth will be dirty, so let the king wash his ears and smell it. It is easy for Hongfei to escape from the trap, and it is difficult to find water and grass to escape from the axe. It's not that Juren is so great, but Qiuyun is even less humane. It is difficult for ordinary people to win the favor of the three armies if they have ambitions and are worthy of following. In the Holy Dynasty, Yu Ru of the Tang Dynasty was on top, and Xu was also compatible with the hidden nest. In the past, Chu Kuang's song faded and the phoenix faded. Who is rising up in the Han Dynasty now? If the plants and trees can be cultivated for more than a year, why should the officials be granted the title of Qin? The emperor Xunyang issued a special edict, and Huxi Huiyuan's ambition was firm. The monk was given an excessive favor, and the mountain was whipped in anger because he did not obey his ministers. The lion's claws and teeth follow the earth, and the elephant king's nostrils tease the sky. Where are you now when you hold on to wisdom and concentration? The old tree withered and meditated does not remember the years.

[Reprinted from Tiexue Reading book.tiexue]