On Zhang Zai's poem 1. On Zhang Zai's Ancient Poems

There are only a dozen poems by Zhang Zai, most of which are here. See if there's a match. I said I traveled thousands of miles. Andy wept bitterly, and Mohism felt silk. Clouds are lovely, it's raining, and my heart is almost full of sadness. I gave five chapters of Fu Xian's poems to my secretary, thinking about keeping them, and finally went to the toilet. I am bathed in a fragrant source, and I am willing to draw it. I am too proud to stand on the foundation, and I am very proud of it. The cloud can't be violated. If you don't see a gentleman, you are thirsty and hungry. You go back, across the tracks, across the courthouse. Terrible outside, crowned emperor inside. You are too majestic, you can surpass it. When you leave, you will be slaughtered and guarded. When you enter the emperor's palace, you will be praised by all the wings. You will be honored in an extraordinary way. It's Yu Naibin, Deshun, quiet. Miscellaneous poems, pomegranate in the big valley, wood is the best. The skin is as thick as fat and the juice is as clear as a wrasse. Sugarcane in Jiangnan, persimmon in Zhangye, sweet potato in Sanhuang, and vegetarian fruit in Guazhou. All these products are very beautiful. Those who are thirsty think about it, and clothes engrave it. Day after day, it is still growing. The temple ended in glory. It used to be spring moonlight, but now it is autumn grass. The spirit is like a secret, and the sun and the moon are like lightning. The autumn wind closes at night, and the frost is slightly sad for the old courtyard. The grass in the orchid garden is lazy. Nanxiang geese dance with swallows. Jade muscles follow the claws, and the breath should be seen. The actor plays a strange secret. Sad songs wind, autumn sounds return. I gave Yu Xiandu Lanfang, a friend who once lived in China, a beautiful marriage and a quiet life, and shared it with my former friends. It is said that I will prepare for the future. My son was not born, and I'm worried about Ding Min. If I lose my good friend, who will talk to me?

2. About Zhang Zai's ancient poems

There are only a dozen poems by Zhang Zai, most of which are here. See if there's a match.

Shuhuai

Travel across mountains and rivers, leaving thousands of miles. Andy is crying and Moshi is touching the silk.

Clouds are lovely, there is absolutely no rain, and my heart is almost sad.

Give five chapters of Fu Xian's poems to Li Si.

Thinking about keeping the family, toilet, bath source and training model.

Re-cherish this secret and hope to draw it.

Too high is the foundation, and emptiness is worship. Clear the rules and let Dis rush.

If you don't do it well, you can blend in with the light emblem. Well, I'm confused. I'm pregnant with the wind.

Pond on the sea, trickle back. The scales inhabit the dragon, and the birds envy the phoenix to fly.

Looking up at the scenery, the clouds can be violated. If you don't see a gentleman, you are thirsty and hungry.

Tracing back to the source, I crossed the track and crossed the stadium. I was terrified outside, but I was crowned with imperial power inside.

I am extremely steep, who can surpass me? Go out to slaughter and defend, and sow seedlings.

When I entered the Piti Temple, I praised and admired Tao.

The spirit of the emperor shines on obsidian, flowing English and giving alcohol, and the bud contains elements for philosophers.

Yu He Honglie, a real child, is really lost. Thinking about this opportunity, thinking about poor and wonderful God.

Wang has a degree and a good literature. True prosperity becomes autumn, and China prospers in spring.

Clear algae is another vibration, but Yu Naibin. The wind and cloud are smooth, don't make any noise.

lines

Pomegranate in Otani is the best in wood. Its skin is like frozen fat, and its juice is like clear wrasse.

Jiangnan is full of sugar cane, Zhangye is full of persimmons, March 8th in Huang Gan, and Suqian in Guazhou.

All these products are very beautiful and fast. Thirsty people think it is an inscription.

The sky is home, and the earth is round. I am eager to climb the hibiscus branch of Tanggu.

At 10 o'clock in Tanggu, the sacrifice flies to Wan Li. After crossing the sea, I suddenly dive and swim.

The strength is gradually declining, and the temple is finally brilliant. It used to be spring moonlight, but now it is autumn grass.

The spirit is like a secret, and the sun and the moon are like lightning. The autumn wind is also a night alarm, and the slight frost is sad for the old courtyard.

Grandmother Jia landed in Lanyuan, the grass withered and the geese flew south.

Jade muscle follows the claw, which should be seen when breathing.

Look at things changing over time and take into account known changes.

Lin Yu

It is raining, day and night. How can we get rid of troubles and buy wine to attract relatives?

The chorus is made of silk and bamboo, and the actors play strange secrets. Sad songs and wind, escape the breath of Xiang Qiu.

Bring danger to others

In the past, I was associated with Lan Fang, and I was still very young in China.

It is said that the future will come to an end, and it will be rainy. My son didn't build it. He was worried.

If I lose my good friend, who will talk? One day I was Sanqiu, and I was three years old.

How far away from home, I feel back in Sichuan.

3. The famous words of Zhang Zai, a Neo-Confucianism scholar in the Northern Song Dynasty

"Make a heart for heaven and earth, make a life for the people, inherit the past and the future, and open a peaceful future."

(1) the heart of heaven and earth: heaven and earth are unintentional, but endless, and biochemical things are the heart of heaven and earth. Therefore, Cheng said, "Heaven and earth are unintentional, but creatures are the heart." He said, "Heaven and earth were formed unintentionally." Because the biochemistry of heaven and earth is only the natural popularization of the virtue of life, it is not intended to give birth to such a vast world. So it is "unintentional" and "Chenghua". Unintentional and intentional (taking biology as the heart) is people's kind concern for the virtue of heaven and earth. Through people's attention and guidance, the heart of the universe will be highlighted.

(2) Born for the people: There are two levels of life: rational life and energetic life. Life at both levels cannot be harmed or abandoned, and must be based on safety. The way of "settling down and living" advocated by Confucian sages is precisely for strangers. With this Tao, "people can't know it every day", but it can be imperceptible. Coupled with ethical, political and religious facilities, primitive people's lives can be followed, so that they can protect their lives and be loyal to their lives. This is "creating life for primitive people"

(3) Learning from the sages of Confucianism since the Han Dynasty, but the Wei and Jin Dynasties, and the Sui and Tang Dynasties, failed to continue the learning pulse of Confucianism in the pre-Qin period for thousands of years. Neither the light of life nor the wisdom of philosophy can be revealed. Especially in the late Tang and Five Dynasties, the cultural life of Chinese people shrank and degenerated. Until the early Northern Song Dynasty, there was no decent teacher in the world. It is not an exaggeration to say that "learning and losing your way". It was not until the Neo-Confucianism came out that the metaphysical wisdom of pre-Qin Confucianism was revived, and the knowledge of life of Heaven (the meaning of mind and nature) and the teaching of becoming a virtue from inner saints were reappeared. The ideological leadership was taken back from Buddhism, and the status of Confucius naturally reappeared. The achievement of this step is unique in the history of human culture. It is a pity that since the Qing Dynasty, scholars have been humble in heart, but criticized Neo-Confucianism, which is really a great regret for academic ingratitude.

(4) Creating eternal peace: Confucianism takes "the inner sage as the essence and the outer king as the function". The great function is to make peace and prosperity. Not just for a moment, but for a thousand years. The word "Taiping", like "Taihe", is the most profound concept adopted by Zhuang Mu in Confucianism. However, although Confucianism has the great aspiration of eternal peace, it can also discuss the benevolent policies of the world on the level of "Tao", but it only manages the Tao in the system, but fails to create "political Tao". Nowadays, the system of democratic politics is only a peaceful track on the political level. Coupled with science, it can meet the requirements of "opening things up" and "making good use of students". The combination of democratic science with Confucian education of rites and music and the concept of "harmony but difference" will indeed create infinite beauty for the human world.

4. Famous sayings of Zhang Zai, a Neo-Confucianism scholar in the Northern Song Dynasty

"Make a heart for heaven and earth, make a life for the people, inherit the past and the future, and open a peaceful future."

(1) the heart of heaven and earth: heaven and earth are unintentional, but endless, and biochemical things are the heart of heaven and earth. Therefore, Cheng said, "Heaven and earth have no intention, but take biology as their heart.

"He said," heaven and earth are formed unintentionally. "Because the biochemistry of heaven and earth is only the natural popularization of the virtue of life, it is not intended to give birth to such a vast world.

So it is "unintentional" and "Chenghua". Unintentional and intentional (taking biology as the heart) is people's kind concern for the virtue of heaven and earth. Through people's attention and guidance, the heart of the universe will be highlighted.

(2) Born for the people: There are two levels of life: rational life and energetic life. Life at both levels cannot be harmed or abandoned, and must be based on safety. The way of "settling down and living" advocated by Confucian sages is precisely for strangers.

With this Tao, "people can't know it every day", but it can be imperceptible. Coupled with ethical, political and religious facilities, primitive people's lives can be followed, so that they can protect their lives and be loyal to their lives. This is "creating life for primitive people" (3) learning from the sages of Confucianism since the Han Dynasty, but the Wei and Jin Dynasties, but the Sui and Tang Dynasties, for thousands of years, failed to continue the learning pulse of Confucianism in the pre-Qin period.

Neither the light of life nor the wisdom of philosophy can be revealed. Especially in the late Tang and Five Dynasties, the cultural life of Chinese people shrank and degenerated.

Until the early Northern Song Dynasty, there was no decent teacher in the world. It is not an exaggeration to say that "learning and losing your way". It was not until the Neo-Confucianism came out that the metaphysical wisdom of pre-Qin Confucianism was revived, and the knowledge of life of Heaven (the meaning of mind and nature) and the teaching of becoming a virtue from inner saints were reappeared.

The ideological leadership was taken back from Buddhism, and the status of Confucius naturally reappeared. The achievement of this step is unique in the history of human culture.

It is a pity that since the Qing Dynasty, scholars have been humble in heart, but criticized Neo-Confucianism, which is really a great regret for academic ingratitude. (4) Creating eternal peace: Confucianism takes "the inner sage as the essence and the outer king as the function".

The great function is to make peace and prosperity. Not just for a moment, but for a thousand years.

The word "Taiping", like "Taihe", is the most profound concept adopted by Zhuang Mu in Confucianism. However, although Confucianism has the great aspiration of eternal peace, it can also discuss the benevolent policies of the world on the level of "Tao", but it only manages the Tao in the system, but fails to create "political Tao".

Nowadays, the system of democratic politics is only a peaceful track on the political level. Coupled with science, we can achieve the requirements of "opening things up" and "making good use of students". The combination of democratic science with Confucian education of rites and music and the concept of "harmony but difference" will indeed create infinite beauty for the human world.

5. Interpretation of Zhang Zai's famous sentences

"Make a heart for heaven and earth, make a life for the people, inherit the past and the future, and make peace for the past."

These four sentences can best express the thoughts of Confucianism and show their consciousness and ambition, so they can be said to be the highest ambition of human education. But these four sentences are hard to say.

A little explanation today may be helpful to young students. (1) the heart of heaven and earth: heaven and earth are unintentional, but endless, and biochemical things are the heart of heaven and earth.

Therefore, Cheng said, "Heaven and earth are unintentional, but creatures are the heart." He said: "Heaven and earth were formed unintentionally.

"Because the biochemistry of heaven and earth is only the natural popularization of the virtue of life, it is not intended to give birth to such a vast world. So it is "unintentional" and "Chenghua".

Unintentional and intentional (taking biology as the heart) is people's kind concern for the virtue of heaven and earth. Through people's attention and guidance, the heart of the universe will be highlighted. (2) Born for the people: There are two levels of life: rational life and energetic life. Life at both levels cannot be harmed or abandoned, and must be based on safety.

The way of "settling down and living" advocated by Confucian sages is precisely for strangers. With this Tao, "people can't know it every day", but it can be imperceptible. Coupled with ethical, political and religious facilities, primitive people's lives can be followed, so that they can protect their lives and be loyal to their lives. This is "creating life for primitive people"

(3) Learning from the sages of Confucianism since the Han Dynasty, but the Wei and Jin Dynasties, and the Sui and Tang Dynasties, failed to continue the learning pulse of Confucianism in the pre-Qin period for thousands of years. Neither the light of life nor the wisdom of philosophy can be revealed.

Especially in the late Tang and Five Dynasties, the cultural life of Chinese people shrank and degenerated. Until the early Northern Song Dynasty, there was no decent teacher in the world. It is not an exaggeration to say that "learning and losing your way".

It was not until the Neo-Confucianism came out that the metaphysical wisdom of pre-Qin Confucianism was revived, and the knowledge of life of Heaven (the meaning of mind and nature) and the teaching of becoming a virtue from inner saints were reappeared. The ideological leadership was taken back from Buddhism, and the status of Confucius naturally reappeared.

The achievement of this step is unique in the history of human culture. It is a pity that since the Qing Dynasty, scholars have been humble in heart, but criticized Neo-Confucianism, which is really a great regret for academic ingratitude.

(4) Creating eternal peace: Confucianism takes "the inner sage as the essence and the outer king as the function". The great function is to make peace and prosperity.

Not just for a moment, but for a thousand years. The word "Taiping", like "Taihe", is the most profound concept adopted by Zhuang Mu in Confucianism.

However, although Confucianism has the great aspiration of eternal peace, it can also discuss the benevolent policies of the world on the level of "Tao", but it only manages the Tao in the system, but fails to create "political Tao". Nowadays, the system of democratic politics is only a peaceful track on the political level. Coupled with science, it can meet the requirements of "opening things up" and "making good use of students".

With democratic science, we can cooperate with Confucian education of rites and music and the concept of "harmony but difference".