Mr. Red Bean Fortune _ Red Bean Master Zhouyi Forecast

Poetry and prose

Reflections on reading.

Song◎ Zhu

As soon as the half-acre square pond is opened,

The sky is full of clouds and shadows.

How can the canal be so clear?

Because there is inexhaustible living water for it.

Thoughts on reading the second book

Song◎ Zhu

Last night, the river was full of springs.

This huge ship is as light as a hair.

Always in vain,

This is a day of freedom.

To annotate ...

This poem is inspiring and timeless. Half an acre of pond is like a mirror, reflecting the sky and the clouds flashing back and forth. Why is this pond so clear? It turns out that the source of living water is endless! Poetry has profound meaning. Learning is compared to the source of living water. Only by constantly absorbing new knowledge can we make rapid progress.

Jane: The mirror.

Wandering: here refers to flashing back and forth.

Canal: This refers to Tang Fang.

The Origin of China's Poetry-Southern Song Dynasty-Zhu.

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This is a philosophical poem. After reading it, people often feel suddenly enlightened. In poetry, this inner feeling is described by symbolic means, so that readers can understand the mystery themselves. The so-called "flowing water from the source" means constantly absorbing new knowledge from books. Reading Sense is a famous sentence by Zhu, a scholar in Southern Song Dynasty. I copied it and shared it with you. I hope to inspire and encourage young friends who have no intention to study, do not read books and newspapers, and only seek pleasure. Four sentences in the original poem: "When half an acre of square pond opens, the sky is full of clouds and shadows;" Why is the water in the pond so clear? Because there is running water at the source. " It's really about the bright and fresh rural scenery. Read it several times, and you will feel that the more you read, the more you love reading! You see, a small pond of half an acre is an unfolded mirror (once opened) in Zhu's works. When you start writing, it is quiet and elegant, which makes people immediately spread the wings of imagination. The second sentence even aroused the reader's reverie. This "mirror" reflects the clouds hovering in the sky, but the clear water is so quiet and lovely! The author asked a question in the third sentence, why is this water so clear? He answered himself happily, because the source is always supplemented by living water, which keeps flowing downwards. This beautiful picture of natural scenery is refreshing. What is even more amazing is the reading method of the title and the feeling of reading this book. Suddenly, this beautiful artistic conception has been sublimated, and the living water and reading are integrated with the method of expressing one's will. It turned out that what Zhu, a great scholar, realized in praising reading, the carefree, clear and lively feeling in his mind was vividly depicted by the reflection of ponds and clouds. Why is his mind so clear? Because there is always new knowledge in the book, like running water, which is constantly supplementing him! A poem by the brilliant Zhu gives us a lot of inspiration. Reading more good books will make your thoughts fresh, talented and elegant forever!

(2) This is also a poem that uses imagery to reason. It takes boating as an example to let readers know the truth related to learning. The poem says that when the boat was shallow, it was futile for everyone to push the boat hard. When the spring water surges, even the huge ship is as light as a feather and floats freely in the water. The poem highlights the importance of spring water, which is intended to emphasize that breakthroughs in learning require efforts. This poem is probably written by the author after thinking hard about a certain problem and suddenly having an experience after studying. Introduction: Zhu (1 130- 1200) was born in Wuyuan (now Jiangxi). In the eighteenth year of Shaoxing (1 148), he was a scholar and served as the master book of the same word. In Xichun, I once knew Nankang Army and promoted the official duties of Tea Supervisor in East Zhejiang. When I was in Guangzong, I met Zhangzhou and became the editor of the Secret Pavilion. At the beginning of Ning Zongchu, officials were waiting for the system. Later, he was attacked as a pseudo-scholar and resigned. One hundred volumes of Collected Works of Mr. Huian have been preserved to this day. Note ① Tang Fang, also known as Banmu Pond, is located in Nanzhengfu, Youxi, Fujian Province (later called Nanxi Academy). Song, the father of Zhu, made friends with Zheng, so he tasted the poem "Drunk in Zheng Villa": "Open up the territory. The sheep are flying, and they are willing to be satisfied with the spring breeze. " Jane: The mirror. The ancients took copper as the boundary, wrapped it in a mirror and opened it when needed. The light in the sky and the shadow of clouds are reflected in the pool water, constantly changing, just like people wandering. Canal: He refers to Tang Fang. No, no, no, I get it. ④ Meng Chong: Warships. As light as a feather. Some people think that poetry is the product of thinking in images, so it is only suitable for writing scenery and expressing feelings, not for reasoning. There is some truth in this statement, but it cannot be absolute. Because reason can be expressed by visual means, it is as attractive as scenery and emotion. At the same time, the speculative nature of reason itself is often very fascinating. (Meicheng's "Seven Hairs" just proves this point. Therefore, there are many successful philosophical poems in ancient and modern poetry. Zhu is a student of Liu Zikai, and he is also very close to his father Zhu. Perhaps influenced by his father and teachers, his evaluation of literature in Taoism is relatively fair, and he has also written some good poems full of life flavor. For example, these two songs are, of course, works of reasoning. In the first song, the pond needs to be continuously injected with living water to be clear, and the metaphorical thinking needs to be continuously developed and improved to be active and avoid stagnation and rigidity. The completion of the latter song often has a stage from quantitative change to qualitative change. Once the water comes naturally, it is clear inside and outside, free and free. These two poems express the truth they realized in their study with vivid images, which are enlightening and poetic. Therefore, Chen Yan rated them as "reasoning with facts without corruption". Sentence solution:

Half an acre of square pond [square pond: square pond] opens like a mirror. Mirror, mirror in ancient times, the mirror was covered with a mirror and opened when used. 〕,

The pond half an acre square is opened like a mirror.

Compare this book to a pond half an acre square. The book is rectangular, so it is called "half-acre square pool". "Once opened", compared with a mirror, the square pond is unusually clear.

The sky and clouds wander together [the sky and clouds wander together: the sky and clouds are reflected in the pond and keep shaking. 〕。

The skylight and the cloud shadow came to the pond together and kept shaking.

Write the beautiful scenery reflected by the crystal clear square pond. "skylight" and "cloud shadow" are metaphors of the contents of the book.

Ask the canal [canal: refers to the pond. That [that: the same as "where" and why. So clear [so: so, so. 〕,

In favor of [in favor of: because. ] There is flowing water from the source.

Ask how the water in that pond is so clear, because the source of living water is endless.

The first two sentences describe the scenery, and the last two sentences discuss the scenery. Questions and answers vividly express the poet's profound and unique reading feelings and implied philosophy.

This is a famous poem that takes scenery as a metaphor. Compared with the square pond, the whole poem vividly expresses a subtle and unspeakable reading feeling. The pond is not a pool of stagnant water, but often full of living water, so it is as clear as a mirror, reflecting the sky and clouds. This situation is quite similar when the same person gets through the problem, gains new knowledge and gains a lot of benefits in reading, and raises awareness. The aura, clear thinking, fresh and lively spirit and self-satisfaction of this poem are the author's personal reading feelings as a university scholar. Although this feeling expressed in the poem is only for reading, it has profound implications and rich connotations, which can be widely understood. In particular, the phrase "ask how the canal is clear, so that there is flowing water from the source" means that the clarity of water is due to the continuous injection of flowing water from the source, which means that if people want to be clear-headed, they must study hard and constantly supplement new knowledge. Therefore, people often use it as a metaphor to constantly learn new knowledge in order to reach a new realm. People also use these two poems to praise a person's achievements in study or art, which has its deep roots. We can also get inspiration from this poem. Only when the mind is always active, open-minded, accepting different ideas and fresh knowledge, and broad-minded, can we keep thinking and keep new water flowing out. These two poems are condensed into a common idiom "the source of living water", which is used to describe the source and motive force of the development of things.

brief introduction

Zhu (1 130- 1200) was a thinker in the Southern Song Dynasty. Dark personality, dark numbers. Huizhou Wuyuan (now Jiangxi) people. In the eighteenth year of Shaoxing (1 148), he was a scholar. He was born in Gaozong, Xiaozong, Guangzong and Ningzong Dynasties and died in the sixth year of Qingyuan. In the second year of Jiading (1209), he wrote a letter of goodwill, wrote an obituary, found a Chinese medicine practitioner, and awarded him a bachelor's degree in Mo Bao Pavilion. In the third year of Li Zongbaoqing's reign (1227), he gave it to a surname, chased lord protector, and changed his emblem to lord protector.

all one's life

Zhu went in and out of Buddhism and Taoism in his early years. At the age of 3 1, Dong Li, a disciple of Cheng Yi's three biographies, officially started his career and joined Confucianism, becoming an important figure in Confucianism after Cheng Hao and Cheng Yi. In the second year (1 175), Zhu, Lu Jiuyuan met at the Ehu Temple in Qianshan, Shangrao, Jiangxi Province. This was a famous meeting of the Ehu Lake, and the differences between Zhu and Lu were more obvious. On the basis of Bailuyuan Sinology, Zhu Jian established Bailudong Academy, formulated "learning rules", lectured and taught. The main purpose of restoring Yuelu Academy in Tanzhou (now Changsha, Hunan) is to gain knowledge from poor management, oppose worship and practice, and respect. He inherited Cheng Zhu and developed independently, forming his own system, which was later called Zhu Cheng Neo-Confucianism. During his tenure as a local official, Zhu advocated resisting gold, loving the people and saving taxes, reducing labor force, limiting land merger and high-interest exploitation, and implemented some reform measures, and also participated in activities to suppress peasant uprisings. During his education, Zhu dabbled in or wrote about Confucian classics, history, literature, Buddhism, Taoism and natural sciences, and his works were extensive and rich.

Zhu was born in the fourth year of Jianyan (1 130) and was born in Youxi. Shortly after his birth, his father was promoted to the provincial secretary of the imperial court, but he was expelled from the imperial court for opposing peace in Qin Gui. Zhu Song returned to his hometown in Jianyang, Fujian. Zhu spent his childhood with his father in Jianyang.

According to legend, Zhu Song once asked someone to tell a fortune. The fortune teller said, "Richness is also expensive. Giving birth to a child is Confucius. " This is a fact, and I am afraid that future generations will attach importance to it. Zhu has become a great scholar. There is Nanjian House near Jianyang, which is the original spreading center of Taoism in the south. Zhu Song is very keen on Taoism and has close contacts with local Taoists. This environment had a profound impact on Zhu's life.

Zhu was taught by his father since childhood and was brilliant. At the age of four, my father pointed to the sky and said, "This is the sky." Zhu asked, "What's in the sky?" His father was frightened. He is diligent in thinking and learning. At the age of eight, he was able to read the filial piety. He wrote an inscription in the book: "If you don't suffer like this, you won't be an adult." Zhu's father died when he was a teenager. His father is a good adviser to Liu Zi, Liu Mianzi and Hu Xian. They are all Taoists. At that time, some Taoists rejected Buddhism and some were obsessed with learning Buddhism. They all belong to the latter. Therefore, Zhu is not only keen on Taoism, but also interested in Buddhism. In the seventeenth year of Shaoxing (1 147), 18-year-old Zhu took part in rural tribute. It is said that he was admitted with the theory of Buddhism and Zen. Examiner Cai Zi also said to people: "In my next life, all three strategies want to handle important matters for the court, and the future is very special."

In the eighteenth year of Shaoxing (1 148), Zhu Kao was a scholar for three years, and he was appointed as the director of Tongan County, from which he began his official career. On his way to his post, he met Dong Li, a famous Taoist priest and disciple of Cheng Yi. After thirty years in Shaoxing (1 160), Zhu, at the age of thirty, made up his mind to study in Yaodong. To show his sincerity, he walked from Chong 'an to Yanping for hundreds of hours. Dong Li admired the student very much and named him Hui Yuan. Since then, Zhu began to establish his own set of objective idealism thoughts-Neo-Confucianism.

Zhu believes that there is a standard above surrealism and super-society, which is the standard of all people's behavior, and this is "justice". Truth, goodness and beauty can only be achieved by discovering (ignorance of things) and following the laws of nature. What destroys this truth, goodness and beauty is "human desire" Therefore, he put forward "being rational and destroying human desires". This is the core of Zhu's objective idealism. In three years (1 176), Zhu and Lu Jiuyuan, a famous scholar at that time, met and exchanged ideas at Ehu Temple in Shangrao, Jiangxi. However, Lu belongs to subjective idealism. He believes that truth, goodness and beauty are inherent in people's hearts, and advocates "inventing the original heart", that is, asking people to discover their inner truth, goodness and beauty and realize self-improvement. This is different from Zhu's objective idealism. Therefore, the two quarreled as a bee, taunted each other and broke up in discord. This is the famous "Goose Lake Meeting" in China's ideological history. Since then, there have been two schools of thought: Neo-Confucianism and Mind.

In the autumn of the thirty-first year of Shaoxing (1 16 1), the relationship between Song and Jin was tense, and Yan Liang, the gold owner, divided his forces and went south on the north bank of the Yangtze River. Song Gaozong had intended to escape from Hainan, but he gave up because of his right-hand man Chen's dissuasion. Soon, the nomads from the army were defeated, and the news reached Yanping, where Zhu was studying. Zhu was ecstatic about the country's victory and wrote a poem to celebrate it, expressing his uncontrollable joy. At the same time, I wrote to the minister in charge of military affairs, pointing out that it is unwise to attack with victory and sit back and watch the Central Plains not advance. Filial piety was established shortly after Emperor Gaozong abdicated. Under the pressure of the broad masses of soldiers and civilians, Zhang Jun of the anti-Japanese faction was used to rehabilitate Yue Fei's unjust case, and Zhu of the faction was demoted to play filial piety at this time, and three suggestions were put forward: (1) Emphasize the study of understanding things; (2) dismissal and negotiation; (3) appointing talents. In the memorial, he clearly expressed his opposition and proposition.

This memorial hall makes Zhu lucky to be called. He arrived in Hangzhou just as Song Jun was defeated, and the court sent someone to make peace. Zhu still strongly opposed it, and even said a few words when Xiao Zong met him. Xiaozong felt Zhu's loyalty and ordered him to be the record. This position is not his strong suit, which is a bit ironic. Zhu took the opportunity of meeting with Zhang Jun and put forward the concrete idea of northern expedition to the Central Plains. However, Zhang Jun soon left for other places and died on the road. Zhu made a special trip to (now Nanchang) to cry and lament the frustration in resisting gold. At this time, the lords and factions in the imperial court were rampant, and nomadic people crossed the Huaihe River. Zhu was worried, but there was nothing he could do. In the first year of Longxing (1 163), Zhu returned to Chong 'an, Fujian. Before he left, he wrote in a letter to his friends: "Those who are in trouble (hinder) the restoration of the country will make peace; Those who are prepared for the routine of bad boundaries are said to be making peace; The idea of making peace attracted the loyalty of our people, at the same time rejected the hope of the old countries for the Soviet Union and sharply attacked those who made peace and surrendered.

After 1 164, he became a nephew, and the relationship was temporarily eased, so Zhu plunged into Neo-Confucianism. He built a "cold spring building" in his hometown and lived here for more than ten years, compiling a large number of Taoist books and giving lectures, which were full of students. During this period, he failed to respond to the court many times.

1 178, Zhu made a comeback and became "Zhi Nan Kang Jun". Although he has re-entered the official position, he has not forgotten his academic status. In Lushan Mountain, the former site of Li Bo's seclusion in the Tang Dynasty, Bailudong Academy was established to give lectures, and a set of learning rules was formulated. Namely:

"Father and son are related, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends are trustworthy".

"Learning order" of "erudition, questioning, careful thinking, discernment and hard work"

"The key to self-cultivation" is "keep your word, respect your deeds, punish and complain, and change your mind".

The "importance of doing things" of "the political power does not seek its benefits, and it is not its merit to know its way".

"Don't do to others what you don't want, and don't do to others what you don't want."

This "Bailudong Academy" later became one of the four famous academies in China, and its "learning rules" became a model of all academies, which had a great influence on later generations.

1 18 1 year, Zhu was dismissed from office and returned to his hometown to build a "Wuyi Jing She" to recruit disciples and spread Neo-Confucianism. In order to help people learn Confucian classics, he carefully selected four books (Daxue, The Doctrine of the Mean, The Analects of Confucius and Mencius) for printing and distribution. This is a great event in the history of education. "The Four Books had a far-reaching influence and later became textbooks for feudal education, further enabling Confucianism to fully control the feudal society in China.

1 193, Zhu worked in Hunan, but he presided over the restoration of Yuelu Academy, another famous academy, which is one of the four major academies. Like Bailuyuan Academy, it became a place for Zhu to give lectures, teach apprentices and spread Neo-Confucianism. During the Southern Song Dynasty, academies flourished and almost replaced official schools, which was directly related to Zhu's advocacy.

Although Zhu didn't have much time as an official, he always tried his best to ease social contradictions and more or less did something good for the lower class. He retired to the Chong 'an period, when there was famine and peasant uprising in Chong 'an. In view of this, Zhu advocated the establishment of "social warehouse", which was based on official millet. "If the borrower is willing to make a difference, if he is willing to be hungry at the age of ... or unfortunately, he will be half hungry and handsome and tired." The purpose of setting up social warehouses is to prevent landlords and gentry from exploiting farmers with usury during the famine period, which is undoubtedly beneficial to the people. Since then, Zhu has implemented this system in many places. 1 178, Zhu was appointed as the "Zhi Nankang Army" (now in Xing Zi, Jiangxi), and a famine occurred soon after he took office. Zhu asked for tax relief. At the same time, asking the government to build the Changjiang stone dike can solve the problem of disrepair of the stone dike on the one hand, and hire hungry people to solve their food shortage on the other hand. Hungry people call it good. 1 190, Zhu learned about Zhangzhou, Fujian. At that time, land annexation prevailed, and bureaucratic landlords annexed farmers' cultivated land by relying on the situation, but the tax amount did not transfer to landlords everywhere, resulting in "uneven land tax", more serious exploitation of landless farmers and intensified class contradictions. To this end, Zhu proposed "fine solution", that is, verifying land everywhere and paying taxes. This proposal is bound to reduce the burden on farmers and harm the interests of big landlords, so it is strongly opposed by the latter. In the end, the "Ching Festival" failed to be implemented. Zhu was furious and resigned in protest.

Zhu Yisheng devoted himself to establishing Neo-Confucianism and making it the ruling thought. However, because Neo-Confucianism is a fledgling school, its influence is not deep. At the same time, Zhu offended powerful people because of his honest and clean official character, which led to a tragic ending in his later years.

1 18 1 In August, due to the famine in eastern Zhejiang, Zhu was recommended by the Prime Minister and was appointed as the long-term tea salt officer in eastern Zhejiang. Passing through Hangzhou, I entered Qizha and stated my disadvantages. After taking office, he visited incognito, investigated graft and misdeeds of corrupt officials, and impeached a group of corrupt officials and large families. He attacked Wang Huai and others without partiality. Therefore, the instructor wrote a letter attacking Neo-Confucianism, denouncing it as "pseudo-learning", and Zhu was dismissed and returned to his hometown.

Zhu (1 187) was appointed as Jiangnan West Road to raise some prison affairs and manage the judicial, prison, prison and agricultural affairs of Ganzhou (now Ganxian) and Jiangzhou (now Jiujiang). Shortly after leaving, Neo-Confucianism gained momentum, and Zhu's official career was even smoother. A few years later, he was recommended by Zhao Ruyu, the prime minister, and became a waiter and lecturer of Huan, that is, a consultant and teacher of the emperor. Ning Zong, who just ascended the throne, fully affirmed Neo-Confucianism and called Zhu a "Confucian Sect", which reflected the hope that the Southern Song Dynasty in Gouan Jiangnan tried to strengthen internal unity with Neo-Confucianism. Zhu Weining, Zong Jin, teaches "University", which he gives once every two days in the morning and evening. However, he took this opportunity to criticize state affairs and eventually made Ning Zong dissatisfied. He was accused of interfering in state affairs and was expelled from the court.

In the first year of Qingyuan (1 195), Zhao Ruyu, a supporter of the imperial court Zhu, was excluded from Korea, and Korea was in full swing. Han's once participated in Zhao Ruyu's attack on himself, so he launched a campaign to attack Neo-Confucianism. In the second year of Qingyuan, Ye Qi wrote a letter, demanding that Taoist books be "destroyed", and Zhu Yili, who participated in the imperial examination, should not be selected. Shen Jizu, an army supervisor, accused Zhu of ten counts. Please cut off his head. Cai, Zhu's favorite pupil, was arrested and sent to Daozhou. For a time, Zhu was denounced as "pseudoscience", regarded as "pseudo teacher" and regarded as "pseudo disciple" by students. Ningzong changed the old state and ordered that anyone who was recommended as an official should not take "false scholars"

On the ninth day of March in the sixth year of Qingyuan (1200), Zhu finally died of grief at home at the age of 7 1 year. He was still revising the university charter when he died, which shows how he decided to establish his own neo-Confucianism, but he didn't get it before his death.

His works include the complete works of Zhu and what children should know.