LXH Приложения

《史記》是我國西漢著名史學家司馬遷撰寫的一部紀傳體史書，是中國歷史上第一部紀傳體通史，被列為二十四史之首。原名《太史公記》。該書是中國古代最著名的古典典籍之一，記載了上自上古傳說中的黃帝時代，下至漢武帝元狩元年間共3000多年的歷史。與後來的《漢書》、《後漢書》、《三國志》合稱“前四史”。本版本是精選了《史記》中的最為精彩的章節，並加上詳細的註解或注釋供您閱讀。Records offamous Western Han historian Sima Qian wrote the a biographicalhistory books of Chinese history, a biographical History, is listedas the Twenty-Four Histories first. Formerly known as "Tai Shi Gongin mind." The book is one of the most famous ancient Chineseclassical books, records on since the ancient legend of the era ofthe Yellow Emperor Han Wudi Yuanshou first year a total of 3,000years of history down to. Later Han Han, "The Three Kingdoms"collectively, "before Ye Xia.This version is a selection of the most exciting chapters in the"Historical Records", plus detailed annotations or notes for you toread.

梁惠王章句上（凡七章）（梁惠王者，魏惠王也。魏，國名。惠，謚也。王，號也。時天下有七王，皆僭號者，猶《春秋》之時，吳、楚之君稱王也。魏惠王居於大梁，故號曰梁王。圣人及大賢有道德者，王公侯伯及卿大夫咸原以為師。孔子時，諸侯問疑質禮，若弟子之問師也。魯、衛之君，皆專事焉，故《論語》或以弟子名篇，而有《衛靈公》、《季氏》之篇。孟子亦以大儒為諸侯師，是以《梁惠王》、《滕文公》題篇，以《公孫丑》等而為之，一例者也。）[疏]“梁惠王章句上”。正義曰：自此至《盡心》，是《孟子》七篇之目及次第也。總而言之，則《孟子》為此書之大名，“梁惠”以下為當篇之小目。其次第蓋以圣王之盛，唯有堯舜，堯舜之道，仁義為首，故以梁惠王問利國，對以仁義為七篇之首也。此篇凡二十三章趙氏分為上下卷。此上卷只有七章一章言治國以仁義為名。二章言圣王之德，與民共樂，恩及禽獸。三章言王化之本，在於使民養生喪死之用足備。四章言王者為政之道，生民為首。五章言百里行仁，天下歸之。六章言定天下者一道而已，不貪殺人者，人則歸之。七章言典籍攸載，帝王之道無傳霸之事。其馀十六章分在下卷，各有言說，大抵皆是君國之要務，故述為篇章之先。凡此二十三章既以梁惠王問利國為章首，遂以《梁惠王》為篇名。《公孫丑》以下諸篇，所以次當篇之下，各有所說。云章句者，章文之成也；句者，辭之絕也。又言章者，明也，總義包體，所以明情者也；句必聯字而言，句者局也，聯字分疆，所以局言者也。注云：“梁惠”至“例者也”。正義曰：案《史記。世家》云：“魏之先，畢公高之後也。武王伐紂，而高封於畢，是為畢姓。其後絕封，為庶人，或在夷狄，其裔曰畢萬，事晉獻公。獻公十六年，以魏封畢萬為大夫。卜偃曰：‘畢萬之後必大矣。萬，滿數也。魏，大名也。’畢萬封十一年，獻公卒。畢萬之世彌大，從其國名為魏氏。生武子，武子生悼，悼生嬴，嬴生魏獻子，子生侈，侈之孫曰魏桓子，桓子孫曰文侯，文侯卒，子擊立為武侯，武侯卒，子立為惠王。惠王二十一，齊、趙共伐我邑，於是徙都大梁。”然則梁惠王是武侯之子，名，謚曰惠。《謚法》云：“愛人好與曰惠。”《汲冢紀年》云：“梁惠成王九年四月甲寅徙都大梁。”《字林》云：“王者天地人，一貫三為王，天下所法也。”是時天下有七王者，魏、趙、韓、秦、齊、楚、燕七雄之王也。云“《論語》或以弟子名篇，而有《衛靈》、《季氏》之篇者，如《顏淵》、《子路》、《子張》，是弟子名篇也，趙岐所以引而為例。孟子見梁惠王。（孟子梁，魏惠王禮請孟子見之。）王曰：“叟，不遠千里而來，亦將有以利吾國乎？”（曰，辭也。叟，長老之稱，猶父也。孟子去齊，老而之魏，王尊禮之曰：父，不遠千里之路而來，此亦將有以為寡人興利除害者乎？）孟子對曰：“王何必曰利，亦有仁義而已矣。（孟子知王欲以富國強兵為利，故曰：王何以利為名乎？亦有仁義之道可以為名。以利為名，則有不利之患矣。因為王陳之。）王曰：‘何以利吾國？’大夫曰：‘何以利吾家？’士庶人曰：‘何以利吾身？’上下交征利，而國危矣。（征，取也。從王至庶人，故言上下交爭，各欲利其身，必至於篡弒，則國危矣。《論語》曰：“放於利而行，多怨。”故不欲使王以利為名也。又言交為俱也。）萬乘之國，弒其君者必千乘之家。（萬乘，兵車萬乘，謂天子也。千乘，諸侯也。夷羿之弒夏后，是以千乘取其萬乘者也。）千乘之國，弒其君者必百乘之家。（天子建國，諸侯立家。百乘之家，謂大國之卿食采邑有兵車百乘之賦者也，若齊崔、衛甯、晉六卿等，是以其終亦皆弒君，此以百乘取千乘也。上下乘當言國，而言家者，諸侯以國為家，亦以避萬乘稱，故稱家。君臣上下之辭。）萬取千焉，千取百焉，不為不多矣。（周制：君十卿祿。君食萬鍾，臣食千鍾，亦多，故不為不多矣。）茍為後義而先利，不奪不饜。（茍，誠也。誠令大臣皆後仁義而先自利，則不篡奪君位，不足自饜飽其欲矣。）未有仁而遺其親者也，未有義而後其君者也。（仁者親親，義者尊尊。人無行仁而遺棄其親也，無行義而忽後其君長。）王亦曰仁義而已矣，何必曰利！”（孟子復申此者，重嗟其禍也。）

魏書一百三十卷（如不分子卷，則是一百十四卷），內本紀十二卷，列傳九十八卷，志二十卷。內容記載了公元四世紀末至六世紀中葉的北魏王朝興亡史。早在拓跋珪建立北魏政權時，就曾由鄧淵編寫代記十餘卷，以後崔浩、高允等繼續編寫魏史，都採用編年體。太和十一年（公元四八七年），李彪參加修史，始改為紀傳體，大概編寫到拓跋弘統治時代。以後，邢巒、崔鴻等先後編寫了高祖（元宏）、世宗（元恪）、肅宗（元詡）三朝的起居注。北齊天保二年（五五一），高洋命中書令兼著作郎魏收編寫魏史，設置修史局，由太保、錄尚書事高隆之監修，房延祐等六人先後參加修史。魏收（五○五--五七二）字伯起，钜鹿（今河北平乡一带）人。他是北齐著名文人，和溫子昇、邢子才齊名。早在北魏末年他就參加「國史」和起居注的編寫。他在東魏、北齊雖然官職步步高昇，直做到尚書右僕射，但除起草詔令之外，修史長期是他的專職。這次設局纂修，高隆之只是掛名，魏收推薦的史官都是一向趨奉自己的人，凡事由收專主。天保五年（五五四）秋，完成紀傳，十一月又成十志。書成後，議論紛紜，被稱為「穢史」。魏收借修史來酬恩報怨，他公然宣稱：「何物小子，敢共魏收作色，舉之則使上天，按之當使入地！」凡是史官的祖先姻戚，「多列史傳」，「飾以美言」，還有受賄行為。由於魏收在列傳人物的去取褒貶上觸犯了某些門閥地主，諸家子孫控訴「不平」的一百多人。皇帝高洋和宰相楊愔、高德正庇護魏收，逮捕了一些控訴的人下獄治罪，暫時壓下這場風波，同時也命魏書「且不施行」。以後，高演、高湛兩次命魏收修改，始成定本，即傳下來的這部魏書。魏收以前和同時代人曾經編寫過魏史和其他資料，隋、唐時期也有人另寫過幾種魏書，這些書都沒有傳下來。唐代李延壽的北史，其中北魏部分基本上是魏書的節錄。因此，魏書是現存敘述北魏歷史的最原始和比較完備的資料。書中記載鮮卑拓跋部的早期活動，多少反映了拓跋部的社會面貌，提供了由氏族、部落到國家發展過程的材料。北魏承「十六國」之後，是一個階級矛盾和民族矛盾交錯複雜的時代，書中列舉了不少有關這方面的資料。魏書自卷一百至一百三是國內少數族和外國的列傳，大致都根據當時使節和商販的記錄和口傳寫成。其中有一些侮辱性的記載和傳聞失實的地方，但基本上反映了當時我國東北、西北地區各族與中原地區的密切聯繫，和中外經濟、文化流的加強。魏書十志內容疏略，楊守敬批評地形志「貌似高古，然有詳所不當詳，略所不當略者」。詳略失當，不僅地形一志，其他各志也是一樣。例如食貨志不記繇役；官氏志不記官府部門，官吏職司；天象志四卷、靈徵志二卷，全是宣揚災變祥瑞。雖然如此，十志還是提供了一些有價值的材料。食貨志記錄了太和九年（四八五）的均田令和與此相關的三長制和租調制，是研究北魏和以後三百年封建土地所有制的基本材料。關於貨幣的記載，有助於對當時北魏境內各地社會經濟的瞭解。靈徵志的上卷留下北魏建國以來一百五十年間的各地地震記錄。官氏志和釋老志是魏收創立的志目。官氏志的姓氏部分列舉拓跋部和所屬部落，氏族的姓氏和元宏所改漢姓，為後來姓氏書基本材料之一，在一定程度上也反映了拓跋部族的形成和當時各族的部落、氏族的分併離合。釋老志敘述了佛教在北方的傳播和寇謙之修改道教的經過。志中反映了世俗地主和寺院地主的矛盾，特別是反映了寺院所屬奴隸和依附人口所遭到的地租剝削和高利貸剝削，這不僅是有關寺院經濟的重要資料，而且也有助於對當時全部封建剝削制度的瞭解。不管紀傳和志，魏書都載入大量無關重要的詔令、奏議，以致篇幅臃腫。但卻也保存了一些有價值的資料，例如李安世傳載請均田疏，張普惠傳載論長尺大鬥和賦稅疏等，有助於對北魏均田制和殘酷剝削的瞭解。書中所載文章詩歌是後人搜輯北魏詩文的主要來源。魏書在宋初業已殘缺，嘉祐六年（一○六一）曾命館閣官校勘魏書和宋、齊、梁、陳、北齊、周書。今魏書前有目錄序，署名為劉攽、劉恕、安燾和範祖禹，不記年月，大致當在治平四年至熙寧三年（一○六七--一○七○）間。二劉和祖禹都是宋代有名史學家，尤其劉恕精熟南北朝史事。他們作了較細緻的校勘，查出本書殘缺為後人所補各卷，並比對了修文殿御覽、北史和唐人各種史鈔、史目，將補缺各卷的來源「各疏於逐卷之末」，目錄中也注明那一些卷「闕」或「不全」。今將補闕各卷的宋人校語移入校記，目錄傳本錯誤，有原闕無注，或不闕而注闕，今皆改正。通計全闕二十六卷，不全者三卷。北宋初刻的確切年月無考，據晁公武郡齋讀書志，至遲不晚於政和中（八）。這個初刻本當時就流傳不廣，南宋紹興十四年（一一四四）曾在四川翻刻魏書和其他六史，這兩種本子都沒有傳下來。傳下來的魏書最早刻本也是南宋翻刻，但傳世的這個本子都有元、明二朝補版，即所謂「三朝本」。一九三五年商務印書館影印的所謂「宋蜀大字本」，其實也就是這種三朝本。

《周易略例》，中國三國時期魏國玄學家王弼的著作。為王弼總論《周易》主要思想的一組論文，共7篇。唐邢說：“如王輔嗣《略例》，大則總一部之指歸，小則明六爻之得失。”王弼的《周易略例》與《周易注》互相配合，集中地反映了他的《易》學觀點和解《易》方法論。如在《明象》篇中，他反對“案文責卦”、“存象忘意”的解《易》方法，主張要“忘象以求其意”。他詳細地分析了言（卦、爻辭等）、象（卦象）、意（意義）三者的關系，提出了“得意在忘象，得象在忘言”的解《易》方法。與《周易注》相得益彰，一掃兩漢以象數、讖緯解《易》的學風，開創了一種注重于義理的新學風。玄學貴無論“以無為本”，認為這個本不是存言、存象所能得到的，只有從言象之外去體會。因此，“得意在忘象”不只是一種解《易》的方法，而且具有更普遍的玄學認識論和方法論的意義，對于中國古代文藝理論有相當大的影響。再如《明象彖》篇反復強調的“物無妄然，必由其理。統之有宗，會之有元”，反映了王弼注《易》的指導思想和他“以無為本”理論的基本內容。"Book of the littlepatients, the writings of the Chinese Three Kingdoms period WeiguoXuan scientist Wang Bi. General Wang Bi "Book of Changes" The mainidea of ​​a group of paper, a total of seven. Don Xing , said:"Wang Fu Si" little patients, a total of means for the benefit ofsmall gains and losses Ming Liu Yao. "Wang Bi's" Book of littlepatients "and" Book "co-ordination, mainly reflected his "easy"point of view reconciliation "easy" methodology. Such as in "Mingas" chapter, he was opposed to the text of responsibility Gua ",forget the meaning" save as "solution" easy "method, advocated toforget like in order to its meaning". He detailed analysis of thestatement the the (Gua Ci), like (Guaxiang), Italy (meaning)relationship between the three proposed "proud forget to like, likea forgotten words" solution "easy" method. "Book" complement eachother, Han swept away as the number of Confucianist Divinationsolution "easy" style of study, creating a new style of study of afocus on moral principles. The metaphysics expensive regardless ofthe "oriented", that this is not save words, save as can get, onlyto experience the outside from words like. Therefore, proud forgetas "not just a solution to the" easy ", but also has a more generalmetaphysical significance of epistemology and methodology, aconsiderable impact on the ancient Chinese literary theory. Anotherexample of "Ming as the hog chapter repeatedly stressed that" nomatter rashly, will be its management system of the cases, the willof the yuan ", reflects the the Wang Bi Note the guiding ideologyof" easy "and" oriented "theory the basic content.

杜甫(712—770)，字子美。祖籍襄陽(今湖北襄樊)，生於鞏縣(今河南鞏義)。十三世祖杜預，為魏、晉間名臣，人號“杜武庫”。自稱有“《左傳》癖”，著有《春秋左氏經傳集解》等。曾祖依藝，為鞏縣令。祖父審言，為武後時著名詩人，官至膳部員外郎。父閒，曾任兗州司馬、奉天縣令。夫人楊氏，為司農少卿楊怡女。杜甫早慧，七歲即能作詩，十四五歲時，即與文壇名士交往，受到他們的稱許。l9歲時，出遊郇瑕(今山西猗氏)。20歲時，漫遊吳越，歷時數年。開元二十三年(735)，回故鄉參加“鄉貢”。二十四年在洛陽參加進士考試，結果落第。其父杜閒時任兗州司馬，遂赴兗州省親，開始齊趙之游。開元二十九年前後，回洛陽，築室首陽山下。約在此時，與楊氏結婚。天寶三載(744)四月，在洛陽與被唐玄宗賜金放還的李白相遇。兩人相約為梁宋之游。之後，杜甫又到齊州(今山東濟南)。四載秋，轉赴兗州與李白相會，二人一同尋仙訪道，談詩論文，結下了“醉眠秋共被，攜手日同行”的深厚友誼。秋末，二人相別，杜甫結束了“放蕩齊趙間，裘馬頗清狂”，“快意八九年，西歸到成陽”的齊趙之游。天寶六載，玄宗詔天下通一藝者到長安應試，杜甫也參加了。由於權相李林甫作梗，應試者全部落選。杜甫為實現自己的政治理想，不得不奔走權貴之門，投贈乾謁，但毫無結果。天寶十載正月，玄宗舉行祭祀太清宮、太廟和天地的三大盛典，杜甫於九載冬預獻“三大禮賦”，得到玄宗的賞識，命待制集賢院，等候分配。但直到十四載，才得授一個河西尉的小官，不就，旋改右衛率府兵曹參軍。十一月，往奉先省家，就長安十年的感受和沿途見聞，寫成著名的《自京赴奉先縣詠懷五百字》。因遠祖杜預為京兆杜陵(今陝西西安東南)人，故自稱杜陵布衣、杜陵野老、杜陵野客。困居長安時期，曾一度住在城南少陵附近，自稱少陵野老，世因稱“杜少陵”。天寶十四載十一月，“安史之亂”爆發。明年六月，潼關失守，玄宗倉皇逃往成都。七月，太子李亨即位於靈武，是為肅宗。這時，杜甫已將家搬到?州(今陝西富縣)羌村避難，聞肅宗即位，即於八月隻身北上，投奔靈武，不幸途中為叛軍俘虜，押送長安。至德二載(757)四月，杜甫冒險由長安奔赴鳳翔行在。五月十六日，被授為左拾遺，故世稱“杜拾遺”。後因疏救房?，觸怒肅宗，詔三司推問，幸宰相張鎬救免。閏八月，敕放?州省家，寫了《北徵》等詩。乾元元年(758)六月，貶華州司功參軍，從此永遠離開朝廷。冬，杜甫由華州赴洛陽，二年春，返華州，就沿途所見所感，寫成著名的“三吏”、“三別”。七月，棄官去秦州(今甘肅天水)，開始了“漂泊西南天地間”的人生苦旅。十月，赴同谷(今甘肅成縣)。年底，由同谷抵成都。上元元年(760)春，卜居西郊草堂。二年歲末，嚴武任成都尹兼劍南節度使，給予不少照顧。代宗寶應元年(762)七月，武奉召入朝，甫送至綿州(今四川綿陽)。因劍南兵馬使徐知道叛亂，被迫流寓梓州(今四川三台)、閬州(今四川閬中)。廣德元年(763)，召補京兆功曹，不赴。二年正月，嚴武再鎮成都。六月，表薦杜甫為節度參謀、檢校工部員外郎，世又稱“杜工部”。永泰元年(765)正月，退出幕府。四月，嚴武病逝。杜甫失去依靠。於五月離開成都乘舟東下，經嘉州(今四川樂山)、戎州(今四川宜賓)、渝州(今重慶)、忠州(今重慶忠縣)至雲安(今重慶雲陽)，次年暮春遷居夔州(今重慶奉節)。居夔近兩年，寫詩400餘首。大歷三年(768)正月出三峽，經江陵、公安，暮冬抵岳陽。之後，詩人漂泊湖南，貧病交加，瀕臨絕境。五年冬，病死在湘江舟中，時年五十九歲。杜甫出身於“奉儒守官”的家庭，受的是儒家正統教育，他的政治理想就是“致君堯舜上，再使風俗淳”。“安史之亂”後，他過著顛沛流離的困苦生活，親身經歷了國家深重的苦難，接近了廣大勞苦群眾，他的積極入世的儒家思想至死不衰。杜甫是原始儒家思想即孔孟思想的繼承者和實踐者。他的闡釋和恢復原始儒家道統的思想，遠在韓愈之前。他繼承和發揚了孟子的“大丈夫”精神，以天下為己任，憂國憂民，愛國愛民。杜甫忠君，但並非愚忠。他身歷玄、肅、代三朝，對三代皇帝都有所諷諭和批評，他的疏救房?，都說明他是直臣，與愚忠無干。杜甫崇高而深摯的愛國主義精神，深沈的憂國憂民的憂患意識，貫穿於他坎坷的一生及其全部創作中。而他最可寶貴的，就是身處逆境，卻情系國家，心想人民，一顆愛國愛民、憂國憂民的赤子之心，從沒有停止跳動。“朱門酒肉臭，路有凍死骨。”“窮年憂黎元，嘆息腸內熱。”他始終是把個人的命運與國家和人民的命運緊緊聯繫在一起的。杜甫有著一顆仁慈的心，一副博大的胸襟。安史之亂前夕，他由長安往奉先探家，“入門聞號?，幼子餓已卒”。而杜甫的偉大，恰恰是在自己慘遭不幸的情況下，他想到的卻不只是自己一家的命運，而是廣大人民群眾，“默思失業徒，因念遠戍卒。”這種已飢己溺的仁者胸懷，在他的許多詩中都有生動的體現。可以說，杜甫對孔、孟所倡導的憂患意識、忠恕之道、仁愛精神、惻隱之心等等，都有深刻的理解，並身體力行之。而傳誦千古的杜詩，就是這些思想生動形象的反映。所以後人多認為杜甫是儒者典範，往往把杜詩比作儒家經典。當然，在唐代以儒為主、佛道兼容的思想統治格局中，在顛沛流離的艱難歲月里，他也受到佛道思想的一些影響，但那是次要的。

《曹子建集》共10卷，收錄了曹植的詩文辭賦。其中收錄較完整的詩歌有80余首，一半以上為樂府詩體。曹植詩以其兄曹丕即位分為前后兩期。前期詩歌分兩類：一是表現他作為公子的游宴生活，內容空虛浮泛，如《斗雞》、《公宴》等；二是寫時代感受，反映亂離社會風貌，抒發建功立業的雄心，代表作有《送應氏》、《名都篇》、《白馬篇》等。后期詩歌抒寫遭受猜忌與迫害的痛苦和哀怨，表現不甘棄置、用世立功的愿望，代表作有《贈白馬王彪》、《七哀詩》、《怨歌行》等。還有一些游仙詩，多借以發泄現實生活的苦悶，寄寓對自由生活的向往。曹植的詩以五言為主，形成了“骨氣奇高，辭采華茂，，(鐘嶸《詩品》)的獨特詩風，全面代表了建安時代詩歌創作的成就，對后世文學尤其是五言詩的發展影響甚大，曹植因此被視為五言詩的一代宗匠。Cao Zijian set of 10volumes, a collection of poetry Fu Cao Zhi. Which included morecomplete poetry more than 80 first, more than half of the Folk Songand verse. Cao Zhi Shi throne to his brother Cao Pi divided intotwo periods. Early Poems divided into two categories: First, theperformance of his life as the son of travel and feast, empty, tooabstract, such as "cock", "The Banquet"; write the feelings of thetimes, to reflect Luanli social style, to express makecontributions to the ambition, representative of send should's ",names articles", "white papers". Later Poetry and describe the painand sorrow subjected to suspicion and persecution, performanceunwilling to dispose of meritorious desire to use this world,representative of "gifts white Ma Wangbiao of" "seven mourningpoem", "blame Song". There are some poetry about immortals, andmore in order to vent the anguish of real life, ignited the desireto live in freedom. Cao Zhi's poem Five-character-based, formed thebackbone odd, the Collected Pharmanex, unique poetry (Zhong Rong'Poetry'), represents a comprehensive Jianan era poetry writingachievement, especially on later literature Five-character poem thedevelopment of a great impact, Cao Zhi is therefore deemed to be ageneration of great master of the Five-character poem.

《東京夢華錄》是宋代孟元老的筆記體散記文，是一本追述北宋都城東京開封府城市風貌的著作。所記大多是宋徽宗崇寧到宣和（一一○二～一一二五）年間北宋都城東京開封的情況，為我們描繪了這一歷史時期居住在東京的上至王公貴族、下及庶民百姓的日常生活情景，是研究北宋都市社會生活、經濟文化的一部極其重要的歷史文獻內容。《東京夢華錄》凡十卷，約三萬言。Tokyo Menghualu "SongMeng veterans of the Note Walden text is a recount writings of theNorthern Song capital of Kaifeng Tokyo cityscape. Is written mostlythe declared Huizong chongning to (one thousand one hundred and twoto one thousand one hundred twenty-five) years of the Northern Songcapital of Kaifeng, Tokyo, portrayed for us on this historicalperiod living in Tokyo to the nobility, and ordinary people. scenesof everyday life, is the study of the Northern Song Dynasty urbansocial life, the economy and culture of an extremely importanthistorical document content. Tokyo Menghualu "Where ten volumes ofapproximately 30,000 words.

《官場現形記》是晚清譴責小說中最有代表性的作品，四大譴責小說之一。共60回，結構安排與《儒林外史》相仿，演述一人後即轉入下一人，如此蟬聯而下。作品以晚清官場為表現對象，集中描寫封建社會崩潰時期舊官場的種種腐敗、黑暗和醜惡的情形。這裡既有軍機大臣、總督巡撫、提督道台，也有知縣典吏、管帶佐雜，他們或齷齪卑鄙或昏聵糊塗或腐敗墮落，構成一幅清末官僚的百醜圖。李伯元的《官場現形記》是我國第一部在報刊上連載、直面社會而取得轟動效應的長篇章回小說，也是譴責小說的代表作，首開近代小說批判社會現實的風氣。全書從中舉捐官的下層士子趙溫和佐雜小官錢典史寫起，聯綴串起清政府的州府長吏、省級藩台、欽差大臣以至軍機、中堂等形形色色的官僚，揭露他們為升官而逢迎鑽營，蒙混傾軋，可以說為近代中國腐朽醜陋的官場勾勒出了一幅歷史畫卷。《官場現形記》是一幅封建社會的官僚百醜圖，曲妍盡態，呼之欲出。《官場現形記》是一部優秀的譴責小說，具有詼諧諷刺的現實主義特色。"Bureaucrats"condemnation of the most representative works of fiction in thelate Qing Dynasty, the four condemned novels. A total of 60 times,similar to the structural arrangements and "The Scholars" speech ofthe one after transferred to the next person, so reelection. Worksto the late Qing officialdom performance, focus on the descriptionof the collapse of the feudal society during the old officialdomcorruption, dark and ugly situation. Here both the chancellor ofthe exchequer, the governor of the Governor, Admiral Road station,magistrate Dian Li tube with Junior Complex, or dirty thedespicable or Hunkui confused or rottenness of the to constitute aQing bureaucracy ugly.       Rip Van Winkle"Bureaucrats" is the first serialized in the press to face socialsensation long chapter novels, but also condemned therepresentative of the novel, the first modern novel criticism ofsocial reality atmosphere. The book is held from the lower taxofficial Scholars Zhao Wen and Junior Complex minor officialhistory of money Code to write from the United decorated strungZhang Li of the state capital of the Qing government, provincialFantai imperial minister, as well as military aircraft, hall andother kinds of bureaucracy, exposing them as promotion and flatterpersonal gain, muddle strife, we can say a historical picturesketched out the for modern Chinese decadent ugly officialdom.      "Bureaucrats" is a feudalsociety bureaucracy hundred ugly figure, the state made a song Yan,ready to come out. "Bureaucrats" is an excellent CondemnationNovels, witty and ironic realism features.

辦事以見解為主。呈狀一到，要識得何處是真，何處是偽，何處是起釁情由，何處是本人破綻，又要看出此事將來作何結局，方定主意，庶有把鼻。事件初到，不可先有成心。及至辦理，又不可漫無主意。蓋有成心，則不能鑒空衡平，理必致偏枯。無主意，則依回反覆，事多兩歧，詞訟蜂起。案件重在初報，總要簡淨。以後再可詳盡，再可轉變。須有剪裁，不致龐雜。若支離繁冗，招詳難辦，縱曲為辨解，聲說周到，幸免駁詰，亦大費心力矣。審供先問起釁根由。初供多有浮混，必須追究其底里，使無躲閃。其情虛處，每有支飾，必信其根原。或以清理駁之，或以前言駁其清語，或以原被徵佐之不符，乘間指摘，使供情畫一堂供有脫落舛諸者，見即取看添正，然後過朱附卷。各供內有緊要處，親自用筆錄錄記，敘供時，總要實情實理，有淺深次序。敘供既妥，則出看自易。刪改供詞久有例禁。然間冗處個必多敘令人閱之煩悶。並意到而詞不達者，必須改定。土話難曉看，亦須換出。但不可太文耳。事件不必怕駁。斬絞大案，上司未有不駁。總要成招之時，預料其在何處駁詰，作何頂覆，則胸有成竹，愈駁而案愈定。若中無定見，案情本屬解誤，一遭駁詰，手足無措矣.....Act insights main. Waslike one to want to know where is the truth, where is false, whereis the starting arguments matter of course, where my flaws, butalso to see that the matter will be ending, square up his mind, Shuhas nose.        Early event, notfirst deliberately. And up to the handle, we can not hit or missidea. Covered with deliberately, you can not Kam empty equitablemanagement will come to dried up. No idea, according to backrepeatedly, something more than the two differences, litigationuprisings. The case focuses on the Preliminary Report, alwayssimple net. Later in detail, and then can be transformed. Must becut, will not be complex. Fragmented burdensome Merchants detailsdifficult, longitudinal song for excused, thoughtful whispered,immune split scold, also charge himself carry.        Trial for firstasked about the blood in sacrifice root causes. Early formulti-floating mix, must be held accountable for their hysterical,so no dodge. A virtual love each branch decorated, its roots willbelieve the original. Or clean split of, or split its clearlanguage to the preface, or to the original is intrinsic rank andfile of the discrepancies, multiply between criticism for thesituation to draw a Church for there off Unfortunate Zhu, see thatis taken to see Tim positive, then the Zhu with volume. Critical ateach for own record recorded in mind for Syria, always the truthreal reason, superficial, deep order. See from Syria for bothproperly.        The excisionlong confession cases forbidden. However, between redundant officeshall be many Syrian people reviewed bored. And noted that the wordis not reached, must be rescheduled. Dialect difficult to dawn seealso swapped out. But not too text ear. The event does not have tobe afraid of refutation. Cut cutter major boss has not split.Always call at, it is expected that where split interrogate, forwhat topping, with confidence, the more split case more given. Instereotypes case this is a solution, a dismissed scold helpless men.....

《聊齋志異》曾被認為是文言小說之集大成者。單從作者所使用的語言和某些表現手法來看，這個評價有一定的道理；但是，如果從中國古代小說發展的縱橫面來看，這個評價就不夠全面了。因此還需要作進一步的伸說。中國古代小說有兩個發展系統。一個系統屬文言，起自六朝的志怪而盛於唐的傳奇；一個系統屬白話，起於由唐宋時的說話而形成的話本，進而發展到大部頭的長篇章回小說。文是文，白是白，界限分明。當然，也有個別例外，如以文言寫章回小說者。但是，這兩個系統之間並不是井水不犯河水，而是在不同的歷史條件下互相影響，互相競賽，甚至有鬥爭。從這個角度來考察，《聊齋志異》的出現，就不單純的是文言小說自然地順利地直線地發展的結果。魯迅曾經說過，《聊齋志異》是“用傳奇法，而以志怪”。細按原意，當是指用傳奇的表現手法，來表現志怪式的題材或內容，也就是接受了它之前的這種文言小說的優點，所以魯迅把它列入了“擬晉唐小說”，正確地指出了它的淵源。蒲松齡自己也承認是“才非乾寶，雅愛搜神，情類黃州，喜人談鬼”，是自覺地有意識地來繼承這一小說傳統的，是踏著前人開闢的創作道路前進的。然而，從當時的情況講，這條路已經是歧路了。他以自己畢生的主要精力，又把歧路引直成寬平的大道，樹下了歷史的紀念碑。《聊齋志異》是清初十七世紀的作品，上距乾寶的《搜神記》已千年以上，距唐傳奇的興盛也近千年。對於文言小說的發展來說，《聊齋志異》的出現，實在是“文起千年之衰”，其功不在“文起八代之衰”以下。"Strange" was consideredto be a master of the classical Chinese novel. From the languageused by the author and some of the performance practices of view,this evaluation has some truth; However, from the perspective ofancient Chinese novel aspect of the development, the evaluation isnot enough comprehensive. It is also the need for furtherstretched.        The ancientChinese novel two development systems. A system is a classical,starting from the the Six Dynasties Zhiguai Sheng Tang legend; longchapter in a system is vernacular, formed by the words of the Tangand Song from this, the development of voluminous novels. Wen Wen,white is white, clear boundaries. Of course, there are fewexceptions, to write chapter novels such as classical. However,between the two systems does not interfere with each other, but ina different historical conditions affect each other, compete witheach other, even struggle. To examine from this point of view, "theemergence of the" Strange, is not simply the result of theclassical Chinese novel naturally smooth straight linedevelopment.        Lu Xun oncesaid, "Strange" with the legendary method, and Supernatural Tales". Fine according to the original intent, when the legendaryperformance practices, to the performance Zhiguai theme or content,that is, to accept the advantages of the classical Chinese novelbefore it, so Lu Xun to include it in a "quasi-Jin and Tang novel"correctly pointed out its origins. Pu Songling's own admission isthe only non-Gan Bao Ya love God Found situation Flavonoids State,gratifying the ghost, consciously consciously to inherit thetraditional novel, marching footsteps of the creation of a roadmoving forward. However, speaking from the situation at that time,this road is a crossroad. He cited the main focus of his life againCrossroads straight into wide flat avenue tree under the historicalmonument.        "Strange" is thework of the early Qing Dynasty 17th century on from the Gan Bao"Immortals" has more than a thousand years, from the Tang legendrise of nearly a thousand years. For the development of theclassical Chinese novel, "Strange" appear, it is the text from theMillennium bad ", its function is not less than eight generationsfrom the bad".

本書為漢楊雄所著，全書尊圣人，談王道，傳播儒家思想。法言是楊雄（公元前五三年公元一八年）具有代表性的哲學著作之一。漢書楊雄傳載其自序去云：“雄見諸子各以其知舛馳，大氐詆訾圣人，即為怪迂析辯詭辭，以撓世事。雖小辯，終破大道而惑眾，使溺于所聞，而不自知其非也。及太史公記六國，歷楚、漢，訖麟止，不與圣人同是非，頗謬于經。故人時有問雄者，常用法應之，譔以為十三卷，象論語，號曰法言。”足見本書之作，其主旨在于捍衛和發揚儒家學說。但與此同時，他也在一定程度上依據唯物主義觀點，對當時流行于世的天人感應、鬼神圖識等宗教迷信思想進行了批判，深得同時代唯物主義思想家桓譚的贊賞，並對東漢杰出的唯物主義哲學家王充有較大的影響。應該肯定，法言在我國古代唯物主義發展史上據有一定的地位，是研究這一課題的人相當重要而不可或缺的一部書。This book is written byHan Yang Xiong, saint statue book, talk benevolent, spreadConfucianism. Saying yes Yang Xiong (BC 2053 AD 2018) onerepresentative of the philosophical writings. Han Yang Xiong Chuanupload their preface to the cloud: "male philosophers see theirknowledge of Unfortunate Chi, Tai Zi Di slander saint, is strangecircuitous debate analysis sly remarks to scratch things. Thoughsmall debate, finally breaking Avenue and confuse the people, soaddicted to the smell, without knowing it is not! record sixcountries and Sima Qian, Li Chu and Han, Lin finished only, notwith the same non-sage, quite absurd to warp. enemy when asked malewho used law should The, Volume 33 essays that, like the Analectsof Confucius, Xiao Yue Saying. "shows the book to make, It aims todefend and promote Confucianism. At the same time, he has to acertain extent on the materialist view of the world for the thenpopular telepathy, ghosts and other religious superstition Figureconsciousness were criticized, won the appreciation of contemporarymaterialist thinkers Huan Tan, and Wang Han distinguishedmaterialist philosophers have a greater impact. Should certainlySaying materialist history in ancient China, according to a certainposition, is the study of this subject is very important andindispensable person a book.

張九齡，字子壽，一名博物，唐朝儀鳳三年（678年）生。民間現在還流傳著這樣一個故事：相傳張九齡母親盧氏在始興已懷孕滿十月仍未分娩。其父見妻身體粗大面黃體弱，疑是得了黃腫病。一日遇見一個看病兼算命的老先生，經診斷后，老先生告訴張九齡之父，“腹中胎兒乃非凡人物，因這個地方太小，容其不下，恐須到大地方出生。”聽罷先生一言，張家只好遷到韶州。而張九齡據說就是在那里出生的。但張九齡出生后也曾返回始興故里。始興縣民間流傳的“捉鼠解朝廷”的故事就是來自張九齡年幼時在石頭塘讀書的經歷。九齡七歲能文，三十歲擢進士第二，授校書郎；先天元年（712年）12月，玄宗于東宮舉文學士，九齡名列前茅，授左拾遺；開元四年（716年）秋，九齡辭官歸養，開大庾嶺新路，溝通南，北陸路交通干線。開元六年（718年）春，九齡被召入京拜左補闕，主持吏部選拔人才；開元七年，改任禮部員外郎；開元八年，遷任司勛員外郎；開元十年，宰相張說薦九齡為中書舍人；開元十三年，張說罷了宰相，九齡因此事改任太常少卿，出任冀州剌史，后改授洪州（南昌）都督，不久又轉授桂州都督，充嶺南按察使。開元十九年（731年）三月為秘書少監，集賢院學士，副知院士。開元二十年二月轉為工部侍郎。開元二十一年（733年）五月，九齡升任檢校中書侍郎，十二月，授中書侍郎同中書門下平章事（宰相）兼修國史。開元二十二年五月，九齡遷升中書令集賢院學士知院事修國史。開元二十三年三月，九齡進封為始興開國子，食邑四百戶。開元二十四年八月五日千秋節（玄宗生日），九齡送《千秋金鑒錄》作賀儀，勸皇帝勵精圖治。開元二十五年（737年），九齡因周子諒觸犯玄宗一事受株連，貶為荊州長史。開元二十七年，九齡被封為始興開國伯，食邑五百戶。開元二十八年（740年）春，九齡歸故鄉掃墓，五月七日于韶關曲江病逝，享年六十三歲，被追封為荊州大都督，謚文獻。Ling, the word sub-shou,a naturalist, Tang Yifeng three years (678 years) born. Folk nowcirculating such a story: According to legend ling pregnant motherRomer in full in October shixing yet childbirth. His father see hiswife thick yellow face frail body, suspected to be afflicted withswollen yellow disease. The 1st met an old man telling a doctor andwas diagnosed later, the old man told the father ling, "the fetusis a remarkable man, because this place is too small, no less thanits capacity, fear to be born into a large place." Listening Mr. aword, Zhang Shao had moved. It is said that while ling born there.But after the birth ling has returned shixing hometown. Shixingfolklore "Zhuoshu Solutions court," the story is from a young agein stone pond ling reading experience.        Jiuling old cantext, three-year-old pull Scholars Second, the grant Collator;innate first year (712 years) in December, held a Bachelor of Artsreign at Orient House, Jiu-ling among the best, granted Zuo Shiyi;Kaiyuan four years (716 years) autumn Jiuling his return support,and open new roads Dayu Mountain, communication south, northoverland transportation routes.        Kaiyuan sixyears (718 years) the spring was called Virgin worship Jiuling leftBuque, presided over the Ministry of Personnel selection ofpersonnel; Kaiyuan seven, he was named Rites Yuanwai; Kaiyuaneight, moved either Sixun Yuanwai; Kaiyuan years the prime ministersaid Zhang Jian Jiu-ling in the book Scheeren; Kaiyuan thirteenyears, Zhang just referring to the prime minister, he was namedJiuling things too often shaoqing therefore, as Jizhou Lashi, afterthe grant of Hongzhou (Nanchang) captaincy, and soon turn Guizhougranted captaincy, charge Lingnan provincial judge. Kaiyuannineteen years (731 years) in March of Mishushaojian, Jixianhospital bachelor, deputy known academician. Kaiyuan two decadesFebruary converted Industry assistant minister.        Kaiyuantwenty-one (733 years) in May, he was promoted to calibrationJiuling assistant minister in the book, in December, the grant withthe book in the book Lang Ha Pingzhang (prime minister) minor inhistory. Twenty-two years in May, moved up Zhongshu Ling Jixianhospital Jiuling Bachelor know something the Writer hospital.Kaiyuan twenty-three years in March, Jiuling into labeled shixingfounding son, Shiyi four hundred.        Kaiyuantwenty-four years on August 5 Chiaki Festival (reign birthday),Jiuling Delivery "Chiaki Jin Jian Lu" as gratuity, make everyeffort to persuade the emperor. Kaiyuan twenty-five years (737years), Jiuling violated because Zhou Zi understanding regardingthe subject implicate reign, dismissed as Jingzhou Nagao. Intwenty-seven years, has been called shixing founding Jiulingprimary, Shiyi five hundred. Kaiyuan twenty-eight (740) springreturn home Jiuling grave, May 7 in Shaoguan Qujiang died at theage of 63, was made a Jingzhou viceroy, posthumous literature.

中庸何為而作也？子思子憂道學之失其傳而作也。蓋自上古圣神繼天立極，而道統之傳有自來矣。其見于經，則“允執厥中”者，堯之所以授舜也；“人心惟危，道心惟微，惟精惟一，允執厥中”者，舜之所以授禹也。堯之一言，至矣，盡矣！而舜復...序中庸何為而作也？子思子憂道學之失其傳而作也。蓋自上古圣神繼天立極，而道統之傳有自來矣。其見于經，則“允執厥中”者，堯之所以授舜也；“人心惟危，道心惟微，惟精惟一，允執厥中”者，舜之所以授禹也。堯之一言，至矣，盡矣！而舜復益之以三言者，則所以明夫堯之一言，必如是而后可庶幾也。蓋嘗論之：心之虛靈知覺，一而已矣，而以為有人心、道心之異者，則以其或生于形氣之私，或原于性命之正，而所以為知覺者不同，是以或危殆而不安，或微妙而難見耳。然人莫不有是形，故雖上智不能無人心，亦莫不有是性，故雖下愚不能無道心。二者雜于方寸之間，而不知所以治之，則危者愈危，微者愈微，而天理之公卒無以勝夫人欲之私矣。精則察夫二者之間而不雜也，一則守其本心之正而不離也。從事于斯，無少閑斷，必使道心常為一身之主，而人心每聽命焉，則危者安、微者著，而動靜云為自無過不及之差矣。夫堯、舜、禹，天下之大圣也。以天下相傳，天下之大事也。以天下之大圣，行天下之大事，而其授受之際，丁寧告戒，不過如此。則天下之理，豈有以加于此哉？自是以來，圣圣相承：若成湯、文、武之為君，皋陶、伊、傅、周、召之為臣，既皆以此而接夫道統之傳，若吾夫子，則雖不得其位，而所以繼往圣、開來學，其功反有賢于堯舜者。然當是時，見而知之者，惟顏氏、曾氏之傳得其宗。及曾氏之再傳，而復得夫子之孫子思，則去圣遠而異端起矣。子思懼夫愈久而愈失其真也，于是推本堯舜以來相傳之意，質以平日所聞父師之言，更互演繹，作為此書，以詔后之學者。蓋其憂之也深，故其言之也切；其慮之也遠，故其說之也詳。其曰“天命率性”，則道心之謂也；其曰“擇善固執”，則精一之謂也；其曰“君子時中”，則執中之謂也。世之相后，千有余年，而其言之不異，如合符節。歷選前圣之書，所以提挈綱維、開示蘊奧，未有若是之明且盡者也。自是而又再傳以得孟氏，為能推明是書，以承先圣之統，及其沒而遂失其傳焉。則吾道之所寄不越乎言語文字之閑，而異端之說日新月盛，以至于老佛之徒出，則彌近理而大亂真矣。然而尚幸此書之不泯，故程夫子兄弟者出，得有所考，以續夫千載不傳之緒；得有所據，以斥夫二家似是之非。蓋子思之功于是為大，而微程夫子，則亦莫能因其語而得其心也。惜乎！其所以為說者不傳，而凡石氏之所輯錄，僅出于其門人之所記，是以大義雖明，而微言未析。至其門人所自為說，則雖頗詳盡而多所發明，然倍其師說而淫于老佛者，亦有之矣。熹自蚤歲即嘗受讀而竊疑之，沈潛反復，蓋亦有年，一旦恍然似有以得其要領者，然后乃敢會眾說而折其中，既為定著章句一篇，以俟后之君子。而一二同志復取石氏書，刪其繁亂，名以輯略，且記所嘗論辯取舍之意，別為或問，以附其后。然后此書之旨，支分節解、脈絡貫通、詳略相因、巨細畢舉，而凡諸說之同異得失，亦得以曲暢旁通，而各極其趣。雖于道統之傳，不敢妄議，然初學之士，或有取焉，則亦庶乎行遠升高之一助云爾。淳熙己酉春三月戊申，新安朱熹序子程子曰：“不偏之謂中，不易之謂庸。中者，天下之正道，庸者，天下之定理。”此篇乃孔門傳授心法，子思恐其久而差也，故筆之于書，以授孟子。其書始言一理，中散為萬事，末復合為一理，“放之則彌六合，卷之則退藏于密”，其味無窮，皆實學也。善讀者玩索而有得焉，則終身用之，有不能盡者矣。

廿二史劄記 作者：清 趙翼撰作者：清趙翼撰趙翼二十二史劄記為清代史學考據重要著作（與錢大昕二十二史考異、王鳴盛十七史商榷並稱清代歷史考據三大名著）。其以筆記條列方式，考據包括史記至明史等二十四史，（其時舊唐書及舊五代史尚未列入正史，故稱二十二史）計三十六卷，補遺一卷。內容主要就史書的編撰編撰過程、時間，史料來源、真偽）、體例（異同優劣）加以考據，兼論政事、制度、人物之優劣臧否。閑居無事，翻書度日，而資性粗鈍，不能研究經學。惟歷代史書，事顯而義淺，便於流覽，爰取為日課。有所得，輒劄記別紙，積久遂多。惟是家少藏書，不能繁徵博採，以資參訂。閒有稗乘脞說，與正史岐互者，又不敢遽詫為得閒之奇。蓋一代修史時，此等記載，無不搜入史局，其所棄而不取者，必有難以徵信之處。今或反據以駁正史之訛，不免貽譏有識。是以此編多就正史紀傳表志中，參互勘校，其有抵牾處，自見輒摘出以俟博雅居子訂正焉。至古今風會之遞變，政事之屢更，有關於治亂興衰之故者，亦隨所見附著之。自惟中歲歸田，遭時承平，得優游林下，寢饋於文史以送老，書生之幸多矣，或以比顧亭林日知錄，謂身雖不仕，而其言有可用者，則吾豈敢。陽湖趙翼謹識乾隆六十年三月Twenty Literary Historyof: Qing Zhao Yizhuan author: Qing Zhao Yizhuan Zhao Yi twenty-twoLiterary History of the Qing Dynasty historical textual and said,according to the important works (22 Histories of out-of-QianDaxin, Wang Mingsheng Shi Qi Shi Shang Qing on behalf of thehistory test, according to the three classics). Notes list, textualHistorical Records History of the Ming Twenty-Four Histories (OldTang and Old History of the Five is not yet included in theofficial history, it said two dozen history) thirty volumes,Addendum roll. Mainly on the compilation of the history books, theprocess of preparation time, historical sources, authenticity),style (similarities and differences between the pros and cons) tobe taken according to Discuss the pros and cons of the conduct ofpublic affairs, institutional, People rank.        Homebound, openbook to get by, and owned blunt, can not study classical studies.But ancient history books, something obvious righteousness light,easy to browse, Žļ take lessons for the day. Income Noir Notes onother paper, Sekihisa the then.        But is home toless books, not complex levy CASINO, for the purpose of referenceset. Busy, there are the barnyard by trifles official history Qieach other, and not suddenly surprised busy odd. The covergeneration repair history, these records, all search into thehistory of Bureau, they abandoned and not taken, there must bedifficult to credit information of. This or anti-data to refute theofficial history of the correct, can not help but Yi ridiculed ofinsight.        Is this compiledin the official history biographical Table Chi, the Senate surveyeach school, the contradiction at the self-revised Yan to see Noirextraction as soon as Burson-Habitat sub. Graded to the ancient andmodern wind will record the conduct of public affairs, the more soabout the rise and fall in tandem see attached.        From year-old,but turn to the life, was Cheng-Ping Yu, was leisurely forest,sleep feed Songlao in literature and history, scholar lucky men, orto than the Gu Tinglin date Zhi Lu, that body, though not official,but his words and available , then I Qigan.        Poyang Lake theZhao Yi would like to know Qianlong six decades March

禮記陸德明《音義》曰：“此記二禮之遺闕，故名《禮記》。”[疏]正義曰：夫禮者，經天地；理人倫，本其所起，在天地未分之前。故《禮運》云：“夫禮必本於大一。”是天地未分之前已有禮也。禮者，理也。其用以治，則與天地俱興，故昭二十六年《左傳》稱晏子云：“禮之可以為國也久矣，與天地并。”但于時質略，物生則自然而有尊卑，若羊羔跪乳，鴻雁飛有行列，豈由教之者哉！是三才既判，尊卑自然而有。但天地初分之后，即應有君臣治國。但年代綿遠，無文以言。案《易緯·通卦驗》云：“天皇之先，與乾曜合元，君有五期，輔有三名。”注云：“君之用事五行，王亦有五期。輔有三名，公、卿、大夫也。”又云“遂皇始出握機矩”，注云：“遂皇謂遂人，在伏犧前，始王天下也。矩，法也。言遂皇持斗機運轉之法，指天以施政教。”既云“始王天下”，是尊卑之禮起於遂皇也。持斗星以施政教者，即《禮緯·斗威儀》云“宮主君，商主臣，角主父，徵主子，羽主夫，少宮主婦，少商主政”，是法北斗而為七政。七政之立，是禮跡所興也。鄭康成《六藝論》云：“《易》者，陰陽之象，天地之所變化，政教之所生，自人皇初起。”人皇即遂皇也。既政教所生初起於遂皇，則七政是也。《六藝論》又云：“遂皇之后，歷六紀九十一代，至伏犧始作十言之教。”然則伏犧之時，《易》道既彰，則禮事彌著。案譙周《古史考》云：“有圣人以火德王，造作鉆燧出火，教民熟食，人民大悅，號曰遂人。次有三姓，乃至伏犧，制嫁娶，以儷皮為禮，作琴瑟以為樂。”又《帝王世紀》云：“燧人氏沒，包犧氏代之。”以此言之，則嫁娶嘉禮始於伏犧也。但《古史考》遂皇至于伏犧，唯經三姓；《六藝論》云“歷六紀九十一代”，其文不同，未知孰是。或於三姓而為九十一代也。案《廣雅》云：“一紀二十七萬六千年。”方叔機注《六藝論》云：“六紀者，九頭紀、五龍紀、攝提紀、合洛紀、連通紀、序命紀、凡六紀也。九十一代者，九頭一，五龍五，攝提七十二，含洛三，連通六，序命四，凡九十一代也。”但伏犧之前及伏犧之后，年代參差，所說不一，緯候紛紜，各相乖背，且復煩而無用，今并略之，唯據《六藝論》之文及《帝王世紀》以為說也。案《易·系辭》云：“包犧氏沒，神農氏作。”案《帝王世紀》云，伏犧之后女媧氏，亦風姓也。女媧氏沒，“次有大庭氏、柏皇氏、中央氏、栗陸氏、驪連氏、赫胥氏、尊盧氏、渾沌氏、昊英氏、有巢氏、朱襄氏、葛天氏、陰康氏、無懷氏，凡十五代，皆襲伏犧之號”。然鄭玄以大庭氏是神農之別號。案《封禪書》無懷氏在伏犧之前，今在伏犧之后，則《世紀》之文未可信用。《世紀》又云：“神農始教天下種穀，故人號曰神農。”案《禮運》云：“夫禮之初，始諸飲食，燔黍捭豚，蕢桴而土鼓。”又《明堂位》云：“土鼓葦籥，伊耆氏之樂。”又《郊特牲》云：“伊耆氏始為蠟。”蠟即田祭，與種穀相協，土鼓葦籥又與蕢桴土鼓相當，故熊氏云：伊耆氏即神農也。既云始諸飲食，致敬鬼神，則祭祀吉禮起於神農也。又《史記》云“黃帝與蚩尢戰於涿鹿”，則有軍禮也。《易·系辭》“黃帝九事”章云“古者葬諸中野”，則有兇禮也。又《論語撰考》云：“軒知地利，九牧倡教。”

《禮記》，是中國古代一部重要的典章制度書籍。該書編定是西漢禮學家戴德和他的侄子戴聖。戴德選編的八十五篇本叫《大戴禮記》，在後來的流傳過程中若斷若續，到唐代只剩下了三十九篇。戴聖選編的四十九篇本叫《小戴禮記》，即我們今天見到的《禮記》。這兩種書各有側重和取捨，各有特色。東漢末年，著名學者鄭玄為《小戴禮記》作了出色的註解，後來這個本子便盛行不衰，並由解說經文的著作逐漸成為經典，到唐代被列為“九經”之一，到宋代被列入‘十三經”之中，為士者必讀之書。"Book of Rites", is anancient Chinese institutions is an important book. The book isscheduled wearing holy Western Han Lai scientists Dade and hisnephew. The Dade a selection of eighty-five of the called "TheRites", if broken, if continued in later spread to the TangDynasty, only thirty-nine. Dai Holy Selected forty-nine called"Little Rites", "Book of Rites" we see today. Both books havefocused on and trade-offs, have their own characteristics. EasternHan Dynasty, the famous scholar Zheng Xuan "Little Rites had madean excellent annotation, then this book will be as powerful asever, by gradually become a classic commentary writings ofScripture, to the Tang Dynasty was listed as one of the nine by tobe included in the Song Dynasty '13 by Guests must read book.

詞曰：上苑花繁，皇都春早，紛紛覓翠尋芳。畫橋煙柳，鶯與燕爭忙。一望桃紅李白，東風暖、滿目韶光。秋千架，佳人笑語，隱隱出雕墻。王孫行樂處，金鞍銀勒，玉墜瑤觴“漸酒酣歌竟、重過橫塘。更有題花品鳥，騷人輩、仔細端相。魂消處，樓頭月上，歸去馬蹄香。右調《滿庭芳》這首詞單道那長安富貴的光景。長安是歷來帝王建都之地，周曰鎬京，漢曰咸陽。到三國六朝時節，東征西伐，把個天下四分五散，長安宮闕俱成灰燼瓦礫。直至隋湯帝無道，四海分崩，萬民嗟怨，生出個真命天子，姓李名淵。他見煬帝這等荒謬，就起了個撥亂救民的念頭。在晉陽地方招兵買馬，一時豪杰俱來歸附。那時有劉武周、蕭銑、薛舉、杜伏威、劉黑闥、王世充、李密、宋老生、宇文化等各自分踞地方。被李淵次子李世民一一剿平，遂成一統，建都長安，國號大唐。后來世民登基，就是太宗皇帝，建號貞觀。文有房玄齡、杜如晦、魏征、長孫無忌等；武有秦瓊、李靖、薛仁貴、尉遲敬德等。一班兒文臣武將，濟濟蹌蹌，真正四海升平，八方安靖。后來太宗晏駕，高宗登基，立了個宮人武氏為后。那武后才貌雙全，高宗極其寵愛。誰想她陰謀不軌，把那頂冠束帶、撐天立地男子漢的勾當，竟要雙攬到身上擔任起來了。雖然久蓄異志，終究各公在前礙著眼，不敢就把偌大一個家計竟攬在身。及至高宗亡后，傳位太子，知其懦弱，便肆無忌憚，將太子貶在房州。安置自己臨朝臨政，改國號曰周，自稱則天皇帝。彼時文武臣僚無可奈何，只得向個迸裂的雌貨，叩頭稱臣。那武氏嚴然一個不戴平天冠的天子了。卻又有怪，歷朝皇帝是男人做的，在宮中臨幸嬪妃。那則天皇帝是女人做的，竟要臨幸起臣子來，始初還顧些廉恥，稍稍收斂。到后來習以為常，把臨幸臣子，只當做臨幸嬪妃，彰明昭著，不瞞天地的做將去。內中有張昌宗、薛敖曹、王懷義、張易之四人，最叨愛寵。每逢則天退朝寂寞，就宣他們進去頑耍。或是輪流取樂，或是同榻尋歡。說不盡宮闈的穢言，朝野的丑聲。虧得個中流抵柱的君子，狄仁杰與張柬之盡心唐室，反周為唐，迎太子復位，是為中宗。卻又可笑，中宗的正后韋氏，才干不及則天，那一種風流情性甚是相同，竟與武三思在宮任意作樂。只好笑那中宗不惟不去覺察，甚至韋后與武三思對坐打雙陸，中宗還要在旁與他們點籌，你道好笑也不好笑！到中宗死了，三思便與韋氏密議，希圖篡位。朝臣沒一個不怕他，誰敢與他爭競？幸而唐柞不該滅絕，惹出一個英雄來。那英雄是誰？就是唐朝宗室，名喚隆基。他見三思與韋后宣淫謀逆，就奮然而起，舉兵入宮，殺了三思、韋后，并一班助惡之徒，迎立睿宗。睿宗因隆基功大，遂立為太子。后來睿宗崩了，隆基即位，就是唐明皇了。始初建號開元。用著韓休、張九齡等為相，天下大治。不意到改元天寶年間，用了奸相李林甫。那些正人君子貶的貶，死的死。朝遷正事，盡歸李林甫掌管。他便將聲色勢利迷惑明皇，把一個聰明仁智的圣天子，不消幾年，變做極無道的昏君。見了第三子壽王的王妃楊玉環標致異常，竟奪入宮中，賜號太真，冊為貴妃。看官，你道那爬灰的勾當，雖是至窮至賤的小人做了，也無有不被人唾罵恥辱的，豈有治世天子，做出這等事來！天下如何不壞？還虧得在全盛之后，元氣未喪，所以世界還是太平。

《南北史演義》是蔡東藩著作的《中國歷代通俗演義》系列書之一。該書敘述了南北朝一百七十年間由分裂到對峙統一的史實，觀點平實，內容豐富，論述有法，用語雅潔，自評自注，理趣兼備，洵為通俗史著的經典。該書取材謹慎，主本信史，旁徵野史，可以讓人入門民族歷史。漢晉以降，外族漸次來華，雜居內地。嗣是五胡十六國，迭為興替。後來弱肉強食，彼吞此並，輾轉推遷，又把十六國土宇，渾合為一大國叫作北魏。後來北魏又起內訌東分西裂，無暇顧及江南，所以江南尚得保全。及東魏改為北齊，西魏改為北周，西土又分作為三分，周最強，齊為次，江南最弱。鼎峙了好幾年，齊為周並，江南但保留十分之二險些兒要盡屬北周了。就中出了一個大丞相楊堅篡了周室，復並江南；既受周禪又滅陳氏，居然統一中原，合併南北。唐朝李延壽撰南北史各一編，宋、齊、梁、陳屬南史，魏、齊、周、隋屬北史，寓意卻很嚴密，不但楊氏創業是由北周蟬蛻而來可以屬諸北史就是楊家父子的行誼也不像個治世真人雖靠著一時僥倖，奄有南北，終究是易興易衰，才經一傳便爾覆國。小子依例演述，摹仿說部體裁，編與部《南北史演義》。History of theNorth-South Kingdoms "is the Caidong Fan writings of the ancientChinese Popular Romance" series of books. The book describes the170 years of the Northern and Southern split into confrontationunified historical facts, in plain view, rich in content, discussedthe law, the term Vogue, self-assessment from the Note, bothprinciple and interest, Xun as a classic of popular history book.The book is drawn with caution, the master of the messenger, nextto the levy unofficial, people entry national history.       Han and Jin dynasties,alien gradually in China, mixed Mainland. Sixteen States heir,Diego for the rise and fall. Later, the law of the jungle, heswallowed and, after pushing to move again 16 Land and buildings,muddy together as a great nation, known as the Northern WeiDynasty. Later, the Northern Wei Dynasty was underway infightingEast West bifida, to attend to the Jiangnan Jiangnan still wasspared. And Eastern Wei changed to the Northern Qi Dynasty, WesternWei changed to the Northern Zhou Dynasty, West soil was divided asthree weeks strongest, Qi times, Jiangnan weakest. Pillars forseveral years, Qi Zhou and Jiangnan but retained a two tenthsalmost child want to make the case of the Northern Zhou Dynasty.Yang Jian usurp week room complex and for the south; well receivedby the week Zen Chen went out, actually unified the Central Plains,the combined North and South in a prime minister.       Tang Dynasty LiYanshou essays history of North-South one of the series, Song, Qi,Liang, Chen is Appreciative, Wei, Qi, Zhou, Sui is the history ofthe North, the implication is very tight, not only Young'sentrepreneurship can by the Northern Zhou Chantui from the case ZhuNorthern History is row Yi Yang father and son do not likeStatecraft reality relying on a moment fluke, suddenly north andsouth, after all, Yi Xing Yi decline only by a pass Seoul overlyingcountry. The kid by the above speech described imitation of thatgenre, compiled with the Ministry of the history of North and SouthKingdoms.

《菜根譚》是明代還初道人洪應明收集編著的一部論述修養、人生、處世、出世的語錄世集。具有三教真理的結晶，和萬古不易的教人傳世之道，為曠古稀世的奇珍寶訓。對於人的正心修身，養性育德，有不可思議的潛移默化的力量。其文字簡煉明雋，兼採雅俗。似語錄，而有語錄所沒有的趣味；似隨筆，而有隨筆所不易及的整飭；似訓誡，而有訓誡所缺乏的親切醒豁；且有雨余山色，夜靜鐘聲，點染其間，其所言清霏有味，風月無邊。"Cai Gen Tan is MingDynasty Taoist Hung Ying-ming collection edited by a discussion ofself-cultivation, life, life skills, born Quotations World set alsoearly. The three religions truth crystallization, and teach peopleto masterpieces of immutable Road, is gone with rare odd treasurestraining. For the the people of Zhengxintai Slim, Yude cultivation,there is the incredible power of subtle. Its text Conciseness MingJun, adopting both refined and popular tastes. Similar quotations,and sayings are not interesting; similar essays and essays that arenot easily and straighten out; similar admonition while cordiallyXinghuo admonished lack; and rain I Shanse, the dead of the nightbell, Dianran during The said Qing Fei flavored,Fengyuewubian.

《鬼谷子》靈活運用古老的陰陽學說，解釋並駕馭戰國時代激烈的社會矛盾，制定出一整套瞭解社會並干預社會的計謀權術，構建了縱橫遊說之術的系統理論。這個理論培養了蘇秦、張儀、陳軫、公孫衍等傑出的遊說之士，在歷史舞台上演出了“合縱”、“連橫”的一幕幕風雲變幻的戲劇場面，操縱戰國政治鬥爭形勢約百年之久。鬼谷子構建的縱橫遊說的系統理論，不僅左右了戰國時代的政治形勢，而且影響深遠，在中國古代哲學政治思想領域獨樹一幟，在中國修辭史上具有開創意義，還被宗教家、軍事家等從不同的角度解讀與運用。The "Guiguzi" flexibleuse of the old theory of yin and yang, explain and control theWarring States era of intense social conflicts, to develop a set oftrick trickery to understand the social and intervention in thecommunity, building aspect of the art of lobbying system theory.This theory of culture Su Qin, Zhang Yi, Chen Zhen, Gong Sun Yanand other distinguished people in lobbying, performing on the stageof history "vertical", "Lien" scenes ever-changing drama scenes,manipulating the Warring States political situation of the struggleabout centuries. Built Guiguzi aspect lobbying system theory, notonly about the political situation in the Warring States Period,and far-reaching, unique in the field of political thought of theancient Chinese philosophy, the pioneering significance in thehistory of rhetoric, also religionists, military strategist fromdifferent Interpretation and application.

《黃帝內經》是中國古人關於天地和生命規律認識的大百科全書，以闡述生命規律和醫療理法為中心，全面系統地概述了關於天體運行的陰陽規律(宇宙學說)，關於地上萬物生成的五行規律(生物演化說)，將陰陽五行規律應用到人體上，認識到人體結構和機能、病理和病因的各種現象和規律，提出了系統的養生、治病的理論和方法，是中醫學的元始經典。《黃帝內經》法人於自然，以自然之法治人，自外而知內，從顯而知微。包含了同類相似、整體與局部相似、宏觀與微觀相似、人和宇宙相似的廣義相似律。全書約70萬字，分《靈樞》九卷和《素問》九卷，共計十八卷，具有匯編性。成書年代最遲為漢代，一般認為在戰國時期。"Yellow Emperor"Encyclopedia of the ancient Chinese know about the world and lifelaw, to illustrate the laws of life and medical fa-centered,comprehensive and systematic overview of the laws of celestialbodies on the yin and yang (the doctrine of the universe), on theground of all things generated five elements law (biologicalevolution), the law of yin and yang is applied to the human body,recognizing the human body structure and function, pathology andetiology of various phenomena and laws of the health of the system,the theory and methods of medical treatment in medicine Yuanshiclassic. "Yellow Emperor" legal in nature, the nature of the ruleof law, from the outside conceivable from significant conceivablemicro. Contains the same kind of similar to the overall and localsimilarity, similar to the macro and micro, and the universesimilar generalized similarity law. The book is about 70 millionwords, divided "coffin" nine volumes and Su asked "nine volumes, atotal of 18 volumes with assembly. A book's latest Han Dynasty,generally considered the Warring States period.

《戰國策》，漢人劉向根據戰國時期縱橫家著作編輯而成的一部獨特的國別史著作，記載了戰國初年到秦統一240年間，12大諸侯國繽紛多姿的歷史面貌。在戰國這樣一個動蕩劇變的時代，往來於各國之間的縱橫家是時代寵兒，他們多以謀臣策士的身份登堂入室，指點山河，旁徵博引，巧思妙喻，機鋒敏睿，汪洋恣肆，從某種程序上影響了一個時代諸侯國的盛衰和歷史的走向。這部國別史著作充分展現了古代先賢語言和計謀方面達到的高精境界，洋溢著令今人嘆為觀止的人生智慧，具有獨特的藝術魅力。"Warring States", Han LiuXiang, according to the aspect of the Warring States periodwritings compiled from a unique country works on the history,documented the early years of the Warring States Period to the Qinunification 240 years, 12 vassal state colorful scene in the faceof history. Such a tumultuous upheaval in the Warring States,between the Strategists between countries is the darling of thetimes, they are more sexually explicit policy makers Counseloridentity, pointing mountains and rivers, informative, ingenuityMiao Yu, machine Feng Min Rui, Wang Yang unrestrained from a impacton the kinds of programs a vassal state of the Rise and Fall of anera and the course of history. Works on the history of this countryfully demonstrated the the ancient sages language and strategy toreach the realm of high-precision, filled with breathtaking wisdomof life that people today, has a unique artistic charm.

本應用包含：《老子》《莊子》和《黃帝內經》。《老子》又稱《道德真經》《道德經》《五千言》《老子五千文》，是中國古代先秦諸子分家前的一部著作，為其時諸子所共仰，傳說是春秋時期的老子李耳（似是作者、注釋者、傳抄者的集合體）所撰寫，是道家哲學思想的重要來源。道德經分上下兩篇，原文上篇《德經》、下篇《道經》，不分章，後改為《道經》在前，《德經》在後，並分為81章。是中國歷史上首部完整的哲學著作。《莊子》莊子是我國先秦時期偉大的思想家、哲學家、和文學家。戰國時期宋國蒙(今安徽蒙城縣）人，是道家學說的主要創始人。與道家始祖老子並稱為“老莊”，他們的哲學思想體系，被思想學術界尊為“老莊哲學”。代表作為寓言《莊子》，被唐明皇封為《南華經》，他本人也被封為南華真人，並被尊崇者演繹出多種版本，名篇有《逍遙游》、《齊物論》等，莊子主張“天人合一”和“清靜無為”。《黃帝內經》是中國古人關於天地和生命規律認識的大百科全書，以闡述生命規律和醫療理法為中心，全面系統地概述了關於天體運行的陰陽規律(宇宙學說)，關於地上萬物生成的五行規律(生物演化說)，將陰陽五行規律應用到人體上，認識到人體結構和機能、病理和病因的各種現象和規律，提出了系統的養生、治病的理論和方法，是中醫學的元始經典。《黃帝內經》法人於自然，以自然之法治人，自外而知內，從顯而知微。包含了同類相似、整體與局部相似、宏觀與微觀相似、人和宇宙相似的廣義相似律。道教 道家 老子 庄子 黄帝内经 道德真经 道德经 五千言 德经 道经 老庄 南华经 南华真人 逍遥游 齐物论 莊子 黃帝內經道德真經 道德經 德經 道經 老莊 南華經 南華真人 逍遙游 齊物論This applicationcontains: "I" Zhuangzi "and" Yellow Emperor "."I" also known as "moral Scriptures" Tao Te Ching "five thousandwords," "Laozi text" is a book before the separation of the pre-Qinphilosophers in ancient China, its philosophers of the total Yang,legend of the Spring and Autumn period I Lier (seems author,comments, private copies of those aggregates) written an importantsource of Taoist philosophy. Te Ching points up and down twoarticles in the original "De Jing", the next "Road Sutra, dividedinto chapters, later renamed the" Road through "front," De Jing "inthe post, and is divided into 81 chapters. The history of China'sfirst full philosophical works. Zhuangzi Zhuangzi is the Qin Dynasty in China a greatthinker, philosopher, and writer. SONG Guo Meng, the Warring Statesperiod (now Anhui Mengcheng County), the founder of Taoism. Tocalled "Laozhuang with Taoist ancestor I, their system ofphilosophy, ideology academia revered as the Taoist philosophy.Represented as fable "Zhuangzi" Tang emperor dubbed "South by", hehimself has been called the South China real person, and isrespected by the interpretation of a variety of versions, Famous"Carefree", "Equality of Things", Zhuangzi advocates of "Heaven"and "quietism"."Yellow Emperor" is the ancient Chinese encyclopedia awarenessabout the laws of heaven and earth and life, to elaborate life lawand medical hair cut for the center, a comprehensive and systematicoverview of the yin and yang of the law on the movement ofcelestial bodies (cosmic doctrine), on the ground of all thingsgenerated the five elements regularity (biological evolution), theapplication of the law of the yin and yang in the human body, theunderstanding of the structure and function of the human body,pathology and etiology of various phenomena and laws, proposed thehealth of the system, the theories and methods of treatment inmedicine The Yuanshi Classic. "Yellow Emperor" legal in nature, thenature of the rule of law, since the outer conceivable fromsignificant conceivable micro. Contains a similar similar overallsimilar to local macro and micro similar, and the universe similargeneralized similar law.Taoism Taoist I Zhuangzi the Yellow Emperor moral Scripturesmorality through the five thousand words Tak Road by the old ZhuangNanhua Nanhua reality Getaway Equality of Things Zhuangzi YellowEmperor Moral Scriptures ethical real warp Germany by the Taoistscriptures the old Zhuang Nanhua by the South China Happy TourEquality of Things

《三國演義》已經家喻戶曉，我們不做過多的介紹，這裡主要介紹一下這個版本的特點，《三國演義》是以文言文的形式書寫的，因此現代人在閱讀時都會遇到生字、生詞，但是也不可能帶本字典進行閱讀，我們為了方便大家真正地能好流暢地閱讀名著，推出了無障礙閱讀版的《三國演義》，在書中對每個生字標注了拼音，對每個生詞進行了釋義，保證您在不需要查任何字典的情況下對本書進行流暢的閱讀。"Three Kingdoms" has beena household name, we do not do too much, but here is mainly aboutthe features of this version of the "Three Kingdoms" is written inthe form of classical, modern read will encounter new words, newwords, but also impossible with this dictionary to read, in orderto facilitate really good smooth read classics, launchedaccessibility reading version of the "Three Kingdoms", markedPinyin for each new word in the book, for each new wordInterpretation, to ensure a smooth reading this book you do notneed to check any dictionary.

《易傳》是一部戰國時期解說和發揮《易經》的論文集，其學說本于孔子，具體成于孔子后學之手。《易傳》共７種１０篇，它們是《彖傳》上下篇、《象傳》上下篇、《文言傳》、《系辭傳》上下角、《說卦傳》、《序卦傳》和《雜卦傳》。自漢代起，它們又被稱為“十翼”。《系辭》是今本《易傳》的第４種，它總論《易經》大義，是今本《易傳》７種中思想水平最高的作品。《系辭》解釋了卦爻辭的意義及卦象爻位，所用的方法有取義說、取象說、爻位說；又論述了揲著求卦的過程，用數學方法解釋了《周易》筮法和卦畫的產生和形成。《系辭》認為《周易》是一部講圣人之道的典籍，它有４種圣人之道：一是察言，二是觀變，三是制器，四才是卜占。《周易》是憂患之書，是道德教訓之書，讀《易》要于優患中提高道德境界，以此作為化兇為吉的手段。對《易經》的基本原理，《系辭》進行了創造性的闡述和發揮，他認為“一陰一陽之謂道”，奇偶二數、陰陽二爻、乾坤兩卦、八經卦、六十四卦，都由一陰一陽構成，沒有陰陽對立，就沒有《周易》。它把中國古代早已有之的陰陽觀念，發展成為一個系統的世界觀，用陰陽、乾坤、剛柔的對立統一來解釋宇宙萬物和人類社會的一切變化。它特別強調了宇宙變化生生不已的性質，說“天地之大德曰生”，“生生之謂易”。又提出“窮則變，變則通，通則久”，發揮了“物極必反”的思想，強調提出了“居安思危”的憂患意識。它認為“湯武革命，順乎天而應乎人”，肯定了變革的重要意義，主張自強不息，通過變革以完成功業。同時，它又以“保合太和”為最高的理想目標，繼承了中國傳統的重視和諧的思想。《系辭》肯定了“《易》與天地準”，以為《周易》及其筮法出于對自然現象的模寫，其根源在于自然界；同時也含有夸大《周易》筮法功能的成分，認為易卦包羅萬象，囊括了一切變化法則。它說“《易》有太極，是生兩儀，兩儀生四家，四家生八卦，八卦定吉兇，吉兇生大業”將以箸求卦的過程理論化，實際涵含著宇宙生成論，對后來的思想家產生了很大的影響。"Yi" is a commentary andplay the Warring States Period, "Book of Changes" Proceedings, thedoctrine of the Confucius, after detailed study into the hands ofConfucius. "Yi" of seven kinds of 10, they are "Tuan Biography" onthe next, "like Biography" on the next, "Besieged", "Appendix III"up and down corner, "said Gua", "Xugua Biography" and"miscellaneous Gua Chuan." Since the Han Dynasty onwards, they arealso known as the "Ten Wings."        "Copulative" isnow the "Yi" The first four kinds, it remarks, "Book of Changes"cause, is now the "Yi" seven kinds of works of the highest in theideological level. "Copulative" explains the meaning and Gua Yao CiGuaxiang Yao-bit, using a method for justice that take like saying,Yao said they; sort out divining stalks and discusses the processof seeking Gua, using mathematical methods explained "Book"divining and Gua paintings and Formation. "Copulative" believes,"Book of Changes" is a talk about the sage's books, it has fourkinds of sage: First, the police statement, the second is theconcept of change, three are controller, four BU is accounted for."Book of Changes" is the suffering of the book, is a moral lessonof the book, read "easy" to be in excellent patient to improvemoral realm, as a means of fierce for Kyrgyzstan.        Of the "Book ofChanges" basic principles "copulative" were elaborated and creativeplay, he believes that "a yin and yang of that road," the number ofparity two, Eryao yin and yang, heaven and earth two Gua, Gua aftereight, sixty hexagrams, constituted by a yin and yang, yin andyang, opposites do not, there is no "Book of Changes." It has longbeen the ancient Chinese concept of yin and yang, the developmentof a system of the world, with the yin and yang, heaven and earth,rigid unity of opposites to explain the universe and everything inour society changes. It particularly emphasizes the nature of theuniverse changes incessantly, said, "Heaven and Earth Dade saidlife", "life and life of that easily." And that "the poor arechanged, change the pass, long-General", played a "extremes meet"thinking, emphasizing the proposed "be prepared" sense of urgency.It says "Tang Wu revolution, accord day but should almost man",affirmed the importance of change, advocated self-improvement,through the transformation to complete winner. Meanwhile, it alsowith "Maintaining harmony" as the highest ideal goal, inherited thetraditional Chinese emphasis on harmonious thoughts. "Copulative"affirmed "" easy "and the quasi-world", that "Book of Changes" anddivining out of the natural phenomena of Writing, has its roots inthe natural world; also contains exaggerated "Book of Changes"divining functional ingredients, that Yigua inclusive, encompassingall the changes rule. It says, "" easy "Tai Chi is two appearances,appearances born four, four and raw gossip, gossip be good and bad,good and bad of Health of the Republic" will be seeking chopsticksGua process theoretical, practical culvert mouth generated universeOn the later thinkers had a great impact.

《中庸》原是《小戴禮記》中的一篇。作者為孔子後裔子思，後經秦代學者修改整理。《中庸》是被宋代學人提到突出地位上來的，宋一代探索中庸之道的文章不下百篇，北宋程顥、程頤極力尊崇《中庸》。南宋朱熹又作《中庸章句》，並把《中庸》和《大學》、《論語》、《孟子》並列稱為“四書”。宋、元以後，《中庸》成為學校官定的教科書和科舉考試的必讀書，對古代教育產生了極大的影響。中庸就是即不善也不惡的人的本性。從人性來講，就是人性的本原，人的根本智慧本性。實質上用現代文字表述就是“臨界點”，這就是難以把握的“中庸之道”。"Mean" was originally a"small" Rites of one. The author is a descendant of Confucius Zisimodified after the Qin Dynasty scholar finishing. "Mean" ismentioned by the Song Dynasty scholars up a prominent position, theSong dynasty explore the moderation articles, no less than onehundred, the Northern Song Cheng Hao, Cheng Yi and highly respected"moderate". Southern Song Dynasty, Zhu Xi was a "moderate Chapters"and "moderation" and "University", the Analects of Confucius,Mencius "side by side known as the" Four Books ". Song, Yuan later,the "golden mean" to become required reading for school officialtextbooks and the imperial examinations, the ancient education hada great impact. Moderation is human nature that poor nor evil.Humanity in terms of, is the primitive of human nature, the humannature of the fundamental wisdom. Substance use modern textrepresentation is the "tipping point", this is difficult to graspthe "middle way".

《唐詩三百首》是一部流傳很廣的唐詩選集。唐朝（618年—907年）二百九十年間，是中國詩歌發展的黃金時代，雲蒸霞蔚，名家輩出，唐詩數量多達五萬首。孫琴安《唐詩選本六百種提要·自序》指出，“唐詩選本經大量散佚，至今尚存三百餘種。當中最流行而家傳戶曉的，要算《唐詩三百首》。”《唐詩三百首》選詩範圍相當廣泛，收錄了77家詩，共311首，在數量以杜甫詩數多，有38首、王維詩29首、李白詩27首、李商隱詩22首。（原序作：“熟讀唐詩三百首，不會吟詩也會吟。”）是中小學生接觸中國古典詩歌最好的入門書籍。《唐詩三百首》的編選者蘅塘退士(1711～1778)，原名孫洙，字臨西，江蘇無錫人。他自幼家貧，性敏好學，寒冬臘月讀書時，常握一木，謂木能生火可敵寒。乾隆九年(1745)他考中順天舉人，授景山官學教習，出任上元縣教諭。乾隆十六年(1752)他得中進士，歷任盧龍、大城知縣。後遭人讒陷罷官，平復後任山東鄒平知縣。乾隆二十五年(1761)、二十七年(1763)兩次主持鄉試，推掖名士。他為官清廉如水，愛民如子，又勤勉好學，書似歐陽詢，詩宗杜工部，著有《蘅塘漫稿》。乾隆二十八年春，孫洙與他的繼室夫人徐蘭英相互商榷，開始編選《唐詩三百首》。編選這本書是有感於《千家詩》選詩標準不嚴，體裁不備，體例不一，希望以新的選本取而代之，成為合適的、流傳不廢的家塾課本。他們的選詩標準是“因專就唐詩中膾炙人口之作，擇其尤要者”。既好又易誦，以體裁為經，以時間為緯。《唐詩三百首》於清乾隆二十九年(1765)編輯完成，書的題目有的說脫胎於民諺“熟讀唐詩三百首，不會做詩也會吟”，有的說取自“詩三百”，說法各不相同。《唐詩三百首》被中國世界紀錄協會收錄為中國流傳最廣的詩詞選集。"Three Hundred TangPoems" is a very wide spread Tang poetry anthology. Tang Dynasty(618-907) two hundred ninety years, the golden age of ChinesePoetry, cloud steaming Xia Wei, famous men, Tang number as many asfifty thousand. Sunqin An Anthology of the 600-feed preface that,"Anthology of a large number of scattered and lost, surviving morethan 300 kinds of which the most popular and well known householdnames to count" Three Hundred Tang Poems. "Three Hundred TangPoems" fairly broad range of selected poetry, a collection of 77poems, a total of 311 in number to the number of Du Fu, 38, 29 Poemby Wang Wei, Li Bai's poem 27, 22 poems of Li Shang-yin. (Originalsequence as: "stiff current, not poetry it aloud.") Is the primarycontact with the best introductory books of classical Chinesepoetry.      "Three Hundred Tang Poems"compile-heng, Tong retire with disabilities (1711 to 1778),formerly known as Sun-soo, word the Pro West Wuxi, JiangsuProvince. A child he was from a poor family, gender-sensitive,studious, studying the dead of winter, often holding a wood, woodthat can light a fire can be the enemy cold. Nine years of Qianlong(1745) his exams and the Sunchon lifts, to grant the JingshanOfficial Mannequin, as the Spring County didactic. He had 16 yearsof Qianlong (1752) Scholars, served as lulong, the city of KochiPrefecture. Slander depression after being dismissed from office,calm Shandong Zouping county magistrate. Qianlong 25 years (1761),twenty-seven years (1763) twice presided over the ProvincialExamination, push tuck celebrities. Crown clean water and lovingthe people as sub, and diligent, studious, books like Ouyang Xun,Almon Du Fu, "Heng Tong Man Gao. Qianlong 28 years the spring,SUN-soo and his second wife Lady PAPTY open to question each other,began to compile the "Three Hundred Tang Poems". Compile this bookis realizing the thousands of poems, "Selection Standards lax thegenre not prepared, different style, new anthology Instead, asappropriate, spread waste Ka Shuk textbooks. Selection Standards"is dedicated to the popular of Tang Dynasty, choosing theparticular want to. Both good and easy to recite genre by time asthe weft. "Three Hundred Tang Poems in the Qing Emperor Qianlong 29years (1765) have finished editing, the title of the book and someborn out of the Minyan" stiff current, not poetry it aloud ", andsome say taken from "Three Hundred Poems", saying different. "ThreeHundred Tang Poems" included by the Chinese Association of WorldRecords as the most widely circulated poetry anthology.

本應用包含了中國古典四大名著：《紅樓夢》《三國演義》《水滸傳》和《西遊記》，四大名著已經在華人中家喻戶曉，這裡不再重復介紹。本應用中包含的四大名著均對可能的生僻字詞做了詳細的解釋與註解，使您在閱讀過程中無任何障礙，不必再為閱讀古典名著而頭痛。This application containsthe four famous Chinese classic: "A Dream of Red Mansions","Romance of the Three Kingdoms", "Outlaws of the Marsh" and"Journey to the West", the four famous Chinese household, and arenot repeated here introduced.The application contains four masterpieces of uncommon words maydo a detailed explanation and comment, so that you are no obstaclesin the reading process, do not have to be a headache to read theclassics.

中國是一個詩的國度，唐代是中國詩歌最繁榮的時代，尤其盛唐，更是中國古典詩歌的黃金時期，李白就是盛唐詩歌的最具代表性的詩人。李白經歷了唐玄宗和唐肅宗兩朝，與盛唐時代相始終。唐玄宗時代是一個最富于戲劇性的時代。唐玄宗也是一個最富于戲劇性的皇帝。他早期是一個勵精圖治的英主，而晚期又是一個昏庸腐敗的昏君。開元盛世使唐代走上了中國封建社會的頂峰，而安史之亂又使中國的封建社會從極盛中一下子衰落下來，從此走上了歷史的下坡路。因此盛唐時代也是孕含著中國封建社會各種矛盾最集中最激烈的朝代，在這里理想與現實、美好與丑惡、光明與黑暗、文明與野蠻、理智與愚昧的沖突表現得最為激烈也最為突出。李白，作為一個敏感的時代歌手，這個歷史時代的大起大落、大喜大悲及酸甜苦辣。都鮮明地體現在他的詩歌中李白字太白，號青蓮居士。他自稱“家本隴西人，先為漢邊將”(《贈張相鎬二首》其二)，即祖籍隴西成紀(今甘肅靜寧縣)，為漢飛將軍李廣之后裔，涼武昭王李暠的九世孫。其先人在隋末被流放碎葉(在今吉爾吉斯斯坦的托克馬克)。武則天長安元年(701)，李白出生于西域，神龍(705)初，隨其家“潛還廣漢”之昌隆縣(玄宗即位后改名為昌明縣，即今四川江油市)的清廉鄉。李白的父親，名不詳，因從外地來此，人稱李客，大約是個商人，他“高臥云林，不求祿仕”(范傳正《唐左拾遺翰林學士李公新墓碑》)，但很有些文化修養。李白幼時曾從他學習過詩賦。李白的生平基本上可劃為五個時期：即蜀中的學習準備時期，以安陸和東魯為中心的交游求仕時期，長安的翰林待詔時期，以梁園和宣城為中心的漫游隱逸時期，安史之亂中的報國、流放時期。李白“五歲通六甲，十歲觀百家”(《上安州裴長史書》)，少任俠擊劍，習縱橫之術。曾與梓州著名學者趙蕤從游，學習《長短經》，又喜好求仙學道。在二十歲左右，李白在蜀中曾有一次漫游。他南游成都、峨眉。東至渝州(今重慶市)。在去成都的途中，曾拜謁由禮部尚書出任益州長史的蘇颋。受到熱情的鼓勵：“此子天才英麗，下筆不休，雖風力未成，且見專車之骨。若廣之以學，可以相如比肩也。”(《上安州裴長史書》)而在渝州謁見當時的大名士渝州刺史李邕時。則受到了李邕的冷遇。李白對李邕輕視后學的態度非常不滿，毫不客氣地作詩一首作為回敬：“大鵬一日同風起，摶搖直上九萬里。假令風歇時下來，猶能簸卻滄溟水。世人見我恒殊調，見余大言皆冷笑。宣父猶能畏后生，丈夫未可輕年少。”(《上李邕》)詩中以大鵬自比，顯示出李白的少年豪氣和凌云壯志。開元十三年(725)，李白懷著“欲將書劍報明時”(《別匡山》)的愿望，仗劍去國，辭親遠游，東出三峽去了。China is a poeticcountry, the Tang Dynasty was the most prosperous era in Chinesepoetry, especially the Tang Dynasty, the golden age of classicalChinese poetry, Li Bai is the most representative poet of the TangDynasty poetry.                 Li Bai hasexperienced the Emperor Tang Suzong dynasties always relative tothe Tang Dynasty era. The Emperor era is the era of one of the mostdramatic. Emperor is one of the most dramatic emperor. British Lordhis early is a good governance, and the late and a fatuouscorruption headed. Kaiyuan Spirit Tang Dynasty took to the pinnacleof China's feudal society, Shi Rebellion, China's feudal society,all of a sudden fading down from the heyday, was put on his historydownhill. Tang Dynasty era is pregnant most concentrated mostintense dynasty his mouth, various contradictions of China's feudalsociety, the ideal and the reality, beauty and ugliness, light anddarkness, civilization and barbarism, reason and ignorance conflictwas most intense and most prominent. Li Bai, as a sensitive singerof the times, the ups and downs of the historical era, Daxitaibeiand ups and downs. Are clearly reflected in his poetry        Li Bai word Bai,No. Ching Lin Buddhist. He claimed to be "the home of the Longxifirst Chinese side will" ("gift ZHANG Xiang-ho Second, the first"Second), that is the ancestral home of Longxi into discipline (nowGansu Jingning County), for General Han Fei Li Guang descendants,cool Wu king was Li Hao of nine generation descendant. Theirancestors were exiled in the late Sui crushed leaves (nowKyrgyzstan tokamak). The Empress Wu Changan first year (701), LiBai was born in the beginning of the Western Regions, Dragon (705),with its "hidden also Guanghan the the Changlong County (Xuanzong'sreign renamed Changming County, now the Jiangyou City)incorruptible Township. Li Bai's father, name unknown, from thefield to this person Li-off about a businessman, he "Gaowo Yunlin,and not to please Lu Shi" (Fan Chuan positive "Tang Zuo ShiyiHanlin Bachelor Lee recognized the new tombstone"), but it is someculture accomplishment. Li Bai childhood had learned from his Poemsand.                 Li Bai's lifebasically can be classified into five periods: for that the Xiulearning preparatory period, in order to Anlu and Dongro, formaking friends Centered Around period, Chang'an Hanlin OfficialTitles period, Liang Yuan and Xuancheng Center roaming hermit toserve the country in the period, Rebellion, exile period.                 Li Bai, "year-oldrokko, one hundred-year-old concept (on Anju Pei long historybooks") less injustice, fencing, learning aspect of the surgery.With Azusa famous scholar Zhao Rui from the tour, learning thelength by preference Immortality School Road. 20-year-old Li BaiXiu had once roamed. He traveled south Chengdu, Emei. East ofYuzhou (now Chongqing). Way to Chengdu, he paid respects to Su TingYi Zhou Zhangshi appointed by the Minister of Rites. By theenthusiastic encouragement: "This child genius Ying-li, writeendlessly, although wind unpaired, and see the car bone wide tolearn, you can also phase, such as shoulder to shoulder." ("On AnjuPei long history books") in Yuzhou audience when the then Chongqingcelebrities provincial governor Li Yong. By Li Yong cold shoulder.Li Bai Li Yong contempt learn attitude is very dissatisfied with,unceremoniously in return for the poem: "Dapeng day with the wind,Tuan shake straight nine miles. Jialing wind break down, we canstill toss Tsang Ming water world to see me constant special toneand see more than big words are sneer declared parent can stillfear epigenetic light young husband yet to know. "(Li Yong) poemDapeng than, showing that the the Li Bai juvenile pride and Lingyunambitions. Kaiyuan 13 years (725), the Li Baihuai with "wishingShujian reported that desire (" Do Kuangshan "), a sword out of thecountry, speech pro travel to distant lands, east of the ThreeGorges go.

《詩經》是我國第一部詩歌總集，收入自西周初年至春秋中葉五百多年的詩歌311篇，又稱《詩三百》。先秦稱為《詩》，或取其整數稱《詩三百》。西漢時被尊為儒家經典，始稱《詩經》，並沿用至今。《詩經》共有風、雅、頌三個部分。其中“風”包括"十五國風”，“風”的意思是土風、風謠。“風”包括了十五個地方的民歌，叫“十五國風”，有160篇，是《詩經》中的核心內容。“雅”是正聲雅樂，分“大雅”、“小雅”，有詩105篇。“頌”是祭祀樂歌，分“周頌”、“魯頌”、 “商頌”，有詩40篇。是“五經”之一。詩經距今已有2500年的歷史。《詩經》共收集了305篇詩歌，其中6篇為笙詩，只有標題，沒有內容，現存305篇(既有標題又有文辭的)。到了戰國時期，禮崩樂壞，大量樂譜失傳，僅存的歌詞則編入《詩經》。先秦稱為《詩》，或取其整數稱《詩三百》。西漢時被尊為儒家經典，始稱《詩經》，並沿用至今。這些詩當初都是配樂而歌的歌詞，保留著古代詩歌、音樂、舞蹈相結合的形式，但在長期的流傳中，樂譜和舞蹈失傳，就只剩下詩歌了。"The Book of Songs" isthe first collection of poems, income of 500 years of poetry fromthe Western Zhou Dynasty to the Spring and Autumn mid-311, alsoknown as the "Three Hundred Poems". Pre-Qin called "poetry" or takean integer called "Three Hundred Poems". Western Han Dynasty, thetitle of the Confucian classics, was called "The Book of Songs" andstill in use.     "The Book of Songs" Total wind,Ya, Song three parts. Fifteen wind "wind", "wind" means soil wind,the wind rumor. "Wind" includes 15 local folk songs, called"Fifteen wind", 160, is the core of the "Book of Songs". "Elegance"is the sound Gagaku, sub "Taiga", "Xiaoya poem 105. "Song" is theworship songs, sub-Zhou Song, "Lu Song", "commercial song, poem 40.Is one of the "Five Classics". The Book of Songs dating back morethan 2,500 years of history.     "The Book of Songs", a collectionof 305 poems, of which six Sheng poetry, only the title, nocontent, the existing 305 (both title and diction). To the WarringStates period, Ceremony Disintegration, lost a lot of sheet musicthe only lyrics incorporated into the "Book of Songs". Pre-Qincalled "poetry" or take an integer called "Three Hundred Poems".Western Han Dynasty, the title of the Confucian classics, wascalled "The Book of Songs" and still in use. These poems are theoriginal soundtrack song lyrics, retains ancient poetry form of acombination of music, dance, but in the long-term spread, music anddance lost only poetry.

《七劍十三俠》一名《七子十三生》，是晚清俠義小說的代表性作品，在當時即被譽為“誠集歷來劍俠之大觀，稗官之翹楚”（江文蒲“初集”序）。作者唐芸洲，號桃花館主，姑蘇人，生平不詳。此書分三集陸續刊行，各六十回，共一百八十回。初集六十回刊於光緒二十二年（1896）。江文蒲在為初集作的序言中說：“吾知是書一出，其不脛而走也必矣。”誠如斯言，書刊行後“風行海內，幾至家置一編”（月湖漁隱“二集”序）。光緒辛醜（1901）正月，二集六十四刊行，與初集一樣，其“膾炙人口，甚至有手不釋卷者”（月湖漁隱“三集”序）。同年六月，三集六十回問世，讀者得見金豹，月湖漁隱贊其“筆墨之奇妙，驚人之怪事，尤較之初、續兩集有過之無不及也”（月湖漁隱“三集”序）。《七劍十三俠》寫明武宗正德（1506-1521）年間，賽孟嘗徐鶴（字鳴皋）等十二英雄（徐慶、羅季芳、一枝梅、狄洪道、王能、李武、楊小舫、包行恭、周湘帆、徐壽、伍天熊）聚義，各仗俠肝義膽、超群武藝，劫富濟貧，除暴安良，後在七子（七位以“子”命名的劍仙，即玄貞子、一塵子、飛雲子、霓裳子、默存子、山中子、海鷗子）及十三生（十三位以“生”命名的劍仙，即凌雲生、御風生、雲陽生、傀儡生、獨孤生、臥雲生、羅浮生、一瓢生、夢覺生、漱石生、鷦寄生、河海生、自全生）的幫助下，隨右都御史楊一清平定甘肅安化王朱置?叛亂、隨僉都御史王守仁平定江西寧王朱宸濠叛亂，結果七子十三生與十二英雄各受封賞。書中所述安化王朱置?及寧王朱宸壕作亂始末，系“據原史而增撰之”（月湖漁隱“三集”序），與史實大致相符。《七劍十三俠》問世後，續作與仿作紛出，以至於在清末明初形成了一個武俠小說的新流派。這種既貫穿懲惡揚善的傳統俠義精神，又閃爍著劍光俠影、亦真亦幻的劍俠小說，不但以其“令人色舞眉飛、拍案叫絕”（江文蒲“初集”序）的奇妙筆墨影響了同代人的創作，而且對於五十年代興起的以金庸、梁羽生為代表的所謂“新武俠小說”的創作也有著直接的影響。嘗見稗官小說記載劍仙俠客之流，殊足娛心悅人，羨無已。第類皆雪泥鴻爪，略見一斑、偶敘一事，如神龍之首見尾隱，令人追想其生平，未必別無驚人之事更有可觀，惜無從考之為憾。友人宏仁堂主人攜來《七劍十三俠》一書，囑余為序。翻閱一過，乃余門人唐生芸洲所紀有明寧藩作亂始末也。其時俞謙、王守仁手下一班豪傑，類飛檐走壁，毅勇絕倫，如崑崙奴、古押衙一流。然卒難奏其全功，當時逆藩之勢焰可知。幸賴眾劍仙相助，始得蕩平巢穴，藩逆成合。其間奇蹤異跡，不勝枚舉，源源本本，盡致淋灕，令人色舞眉飛，拍案叫絕，誠集歷來到俠之大觀，稗官之翹楚也。吾知是書一出，其不脛而走也必矣。是為序。光緒二十二年四月立夏後三日聽珊江文蒲序並書

六世達賴喇嘛倉央嘉措，門巴族人，西藏歷史上著名的人物，公元1683年（藏歷水豬年，康熙二十二年）生于西藏南部 門隅 納拉山下 宇松地區烏堅林村的一戶農奴家庭，父親扎西丹增，母親次旦拉姆，家中世代信奉寧瑪派（紅教）佛教。倉央嘉措的一生仿佛是一出戲。起承轉合，波瀾壯闊。他仿佛是那臺上清雅幽靜的小生，淡淡然兩三句便把情意唱入你我心底。是這樣的一個男子。半生荼蘼，半生寂。清凈而生，清凈而去。圓滿的卻是錦繡的一輩子。也曾在這世間趟過凡心不滅的水，篤定地要去握住那二三女子，去覓罕有的愛。以不喧不囂之心去言明愛的正身。終了卻依舊是虛空不滅，甚至帶來血光不止。Dalai Lama cleverly,Monpa people, famous people on the history of Tibet, in the year1683 (Tibetan Water Pig, Kangxi two years) was born in the southsector of Tibet Corner Narayan mountain regions Yusong Wu JianVillage of a serf family, father Zha Xidan increase, the motherplays Dan Ram, family generations believe Nyingma (Red Sect)Buddhism.        Lama's life islike a drama. Transforms, magnificent.        He seemed to beelegant and quiet niche that stage, however faint twenty-three youput feelings into my heart sing.        Is such a man.Half tea millet, half silence. Clean and health, clean away.Satisfactorily but it is beautiful for a lifetime. Also wadingworldly eternal in this world of water, relaxed and go hold thattwenty-three woman to seek a rare love. With no noisy din of theheart does not go unspoken love the seating arrangement. But theend is still empty immortal, even more than bring carnage.

《關雎》，后妃之德也，風之始也，所以風天下而正夫婦也。故用之鄉人焉，用之邦國焉。風，風也，教也，風以動之，教以化之。詩者，志之所之也，在心為志，發言為詩，情動于中而形于言，言之不足，故嗟嘆之，嗟嘆之不足，故詠歌之，詠歌之不足，不知手之舞之足之蹈之也。情發于聲，聲成文謂之音，治世之音安以樂，其政和；亂世之音怨以怒，其政乖；亡國之音哀以思，其民困。故正得失，動天地，感鬼神，莫近于詩。先王以是經夫婦，成孝敬，厚人倫，美教化，移風俗。故詩有六義焉：一曰風，二曰賦，三曰比，四曰興，五曰雅，六曰頌，上以風化下，下以風刺上，主文而譎諫，言之者無罪，聞之者足以戒，故曰風。至于王道衰，禮義廢，政教失，國異政，家殊俗，而變風變雅作矣。國史明乎得失之跡，傷人倫之廢，哀刑政之苛，吟詠情性，以風其上，達于事變而懷其舊俗也。故變風發乎情，止乎禮義。發乎情，民之性也；止乎禮義，先王之澤也。是以一國之事，系一人之本，謂之風；言天下之事，形四方之風，謂之雅。雅者，正也，言王政之所由廢興也。政有大小，故有小雅焉。頌者，美盛德之形容，以其成功告于神明者也。是謂四始，詩之至也。風、雅、頌者，《詩》篇之異體；賦、比、興者，《詩》文之異辭耳。大小不同，而得并為六義者。賦、比、興是《詩》之所用，風、雅、頌是《詩》之成形，用彼三事，成此三事，是故同稱為「義」。大師教六詩：曰風，曰賦，曰比，曰興，曰雅，曰頌，以六德為之本，以六律為之音。"Guan Ju" Empress ofGermany, wind the beginning, so the wind world and a positivecouple also. Therefore, the local people of Yan, the nations Yan.Wind, and the wind also teach the wind to move, to teach to of it.        Poetry, theChi's also, in mind for the blog, speak poetry, love move in andSpeech, the lack of words, it is expressed in words of, lack ofexpressed in words, the chant song of the deficiencies of the chantsong, I do not know the hand of the dance and the foot of the treadalso.        Situation occurin the sound, sound written that the sound, tone of Peace andProsperity An music, its governance; troubled times the tone ofresentment to anger, its Administrative good; subjugation of soundsad to think of the people's hardship. Therefore, gains and losses,moving heaven and earth, The Deity, Mo close to poetry. KingsTherefore by the couple, to honor their the thick human relations,the United States is tragic, but shifted customs.        The poem RikugiYan: one said the wind, the second is endowed, third, Si Yue Xing,Wu Yue Ya, Liu Yue Chung on weathering, under wind thorn, ZhuwenAdmonish words innocence , the smell is enough to quit, twentyyears before the wind. As for the loss the benevolent failure,Honesty and waste of Church and State, the country differentpolitical home special vulgar, and the transformation of style formen. Shiming Hu gains and losses on the country tracks, woundingLun waste, sadness and criminal affairs of other harsh Expressionfeeling wind on Incident pregnant with their old customs also. Itbecomes high spirit peace love, ended almost FELL. Motivated bylove, the nature of the people; almost ended righteousness, kingsof Ze also. Is a country thing, one of the so-called wind; made theworld of things, shaped square of the wind, that of the Ya. Ya,positive words run by Wang Fei Xing also. Administrative size, itis Xiaoya Yan. Chung, Sidley describe its successful report on thegods. That Si Shi poetry matter to it.        Wind, Ya Chung,"poetry" articles allogeneic; Fu, Xing, "poetry" of differentspeech ears. Different sizes, derived who Rikugi. Bi, Xing"Poetry", wind, Ya Chung is the forming of the poem "with He threethings, into this thing, the actual occurrence of the same called"justice ".        The masterteaches sixth PS: said wind, said Fu, said ratio, said Xing, saidYa, said Chung, whom the six German, whom the sound of sixlaws.

《傷寒論》全書共10卷，22篇，398法。除去重復之外共有藥方112個。全書重點論述人體感受風寒之邪而引起的一系列病理變化及如何進行辯證施治的方法。他把病癥分為太陽、陽明、少陽、太陰、厥陰、少陰六種，即所謂“六經”。根據人體抗病力的強弱，病勢的進退緩急等方面的因素，將外感疾病演變過程中所表現的各種癥候歸納出癥候特點、病變部位、損及何臟何腑，以及寒熱趨向、邪正盛衰等作為診斷治療的依據。該書總結了前人的醫學成就和豐富的實踐經驗，集漢代以前醫學之大成，并結合自己的臨床經驗，系統地闡述了多種外感疾病及雜病的辨證論治，理法方藥俱全，在中醫發展史上具有劃時代的意義和承先啟時的作用，對祖國醫學的發展作出了重要貢獻。具體地說，他不僅為診治外感疾病提出了辨證綱領和治療方法，也為中醫臨床各科提供了辨證論治的規范，從而奠定了辨證論治的基礎，為后世醫家奉為經典。"Treatise on" The book isVolume 10, 22, 398 method. Total outside to remove duplicateprescriptions 112. The book focuses on the body to feel the coldevil caused by a series of pathological changes and how todialectical therapy. His illness is divided into the sun, Yangming,Shaoyang, lunar, Jue Yin, Shao six, the so-called "Six Classics".The summed symptom factors according to the strength of the body'sresistance to disease, illness retreat priorities, performance inthe evolution of a variety of exogenous disease symptomscharacteristics of the lesion, loss and dirty Ho Ho organs, andcold and heat tend to, right from wrong, ups and downs and so on asthe basis of diagnosis and treatment.        The booksummarizes the previous medical achievements and a wealth ofpractical experience, set before the Han Dynasty the culmination ofmedicine, combined with their own clinical experience, systematicexposition of a variety of exogenous disease and miscellaneousdisease diagnosis and treatment, hair cut herbs and taste, in thehistory of the development of Chinese medicine epoch-makingsignificance and role Chengxian Qi, made important contributions tothe development of Chinese medicine. Specifically, he not only forthe diagnosis and treatment of exogenous disease syndrome Programmeand treatment methods, but also provides specifications for thediagnosis and treatment of traditional Chinese medicine clinicalsubjects, thereby laying the basis of TDS for Doctors laterregarded as a classic.

鬼谷子，姓王名詡，春秋時人。常入云夢山采藥修道。因隱居清溪之鬼谷，故自稱鬼谷先生。鬼谷子為縱橫家之鼻祖，蘇秦與張儀為其最杰出的兩個弟子〔見《戰國策》〕。另有孫臏與龐涓亦為其弟子之說〔見《孫龐演義》〕。鬼谷子的主要著作有《鬼谷子》及《本經陰符七術》。《鬼谷子》側重于權謀策略及言談辯論技巧，而《本經陰符七術》則集中于養神蓄銳之道。《本經陰符七術》之前三篇說明如何充實意志，涵養精神。后四篇討論如何將內在的精神運用于外，如何以內在的心神去處理外在的事物。《東周列國志》中有段關于《陰符》的精彩描寫。當年蘇秦辭鬼谷子下山，盡破家財得黃金百鎰，黑貂裘衣一件，治車馬仆從，遨游列國，訪求山川地形，人民風土，得天下利害之詳。然而如此數年，未有所遇。其時錢財以盡，只得回家。回家后，一家老小盡責其之。妻不以其為夫，嫂不以其為叔，母不以其為子。絕望之余，想起鬼谷子之臨別贈言：「若游說失意，只須熟玩《陰符》一書，自有進益。」于是蘇秦乃閉門探討，務窮其趣，晝夜不息。夜倦欲睡，則引錐刺股，血流滿足。如此一年，于陰符有悟，乃將列國形勢，細細揣摩，天下之勢，盡在掌中。后又出游列國，成功于燕、趙。隨之又將六國合縱，共同抗秦，建立不朽功績。Guiguzi, Wang name brag,Spring and Autumn Period of people. Often into Yunmengshan herbsmonasticism. Stream due to the seclusion Gui, so claiming Mr. Gui.        StrategistsGuiguzi as the originator, Su Qin and Zhang Yi of its mostdistinguished two disciples [see "Warring States"]. Another Sun Binand Pang Juan also its disciple, says [see "Sun PangKingdoms"].        Guiguzi's majorworks include "Guiguzi" and "The Yin Fu seven after surgery.""Guiguzi" Machiavellian strategy and conversation focused ondebating skills, and "by Yin Fu seven technique" is focused on thesharp repose build the road.        "This by Yin Fuseven surgery" before three explains how substantial will, thespirit of conservation. After four discuss how inner spirit used,but less than in the mind how to deal with external things.        "Zhou Zhi" inthe section on "Yin Fu" wonderful description. Su then resignedGuiguzi down, although broken family wealth was gold one hundredYi, a black Diaoqiu clothing, governance traveling servants, travelnations, and find a mountain terrain, the people's customs, get theworld interested in the details. So a few years, however, has notencountered. Its time to make money, only to go home. Afterreturning home, the whole family of its due diligence. Not forwhose husband wife, daughter-not for whose uncle, not their motherfor the child. Despair, remember Guiguzi's parting words: "Iflobbying frustrated, just cooked play" Yin Fu, "a book of its ownCheyne." So Su was discussed behind closed doors, service poorcreature, day and night. Tired sleepy night, then cited cone Cigu,blood flow to meet. This year, the female characters areenlightened, is calculated by dividing the nations situation,carefully try to figure out the world trend, in his hand. Thentravel nations, successfully Yan, Zhao. Followed in turn sixcountries combined vertical and common Kangqin establish immortalmerit.

記載惠能一生得法傳宗的事跡和啓導門徒的言教，內容豐富，文字通俗，是研究禪宗思想淵源的重要依據。由於歷代輾轉傳抄，因而版本較多，體例互異，內容詳略不同。據流通較廣的金陵刻經處本，其品目為自序、般若、決疑、定慧、妙行、懺悔、機緣、頓漸、護法、付囑等十品。其中心思想是“見性成佛”，即所謂“唯傳見性法，出世破邪宗”。性，指眾生本具之成佛可能性。即“菩提自性，本來清淨，但用此心，直了成佛”及“人雖有南北，佛性本無南北”。這一思想與《涅盤經》“一切眾生悉有佛性”之說一脈相承。其誘導禪者修禪的實踐方法是“無念為宗，無相為體，無住為本”。無念即“於諸境上心不染”；無相為體，即“於相而離相”，以把握諸法的體性；無住為本，即“於諸法上念念不住”，無所系縛。又主張頓悟說，認為“不悟即佛是眾生，一念悟時眾生是佛”，“萬法盡在自心中，頓見真如本性”。同時也強調：“法即無頓漸，迷悟有遲疾”；“迷聞經累劫，悟在剎那間”。指出“法即一種，見有遲疾”，“法無頓漸，人有利鈍”。《壇經》還發揮唯心淨土思想。認為“東方人造罪念佛求生西方，西方人造罪念佛求生何國？凡愚不了自性，不識身中淨土，願東願西，悟人在處一般”。又說：“心地但無不善，西方去此不遙；若懷不善之心，念佛往生難到。”同時主張“佛法在世間，不離世間覺，離世覓菩提，恰如求兔角”。指出：“若欲修行，在家亦得，不由在寺。在家能行，如東方人心善；在寺不修，如西方人心惡”。《壇經》的思想對禪宗的發展起重要作用。中國佛教著作尊稱為“經”的，僅此一部。The documented the HuiNeng life successfully implemented preach the cases in which thedeeds and mentoring disciples precept, rich content, texts, is animportant basis for study of Zen origin. Chronicles was removed tomake private copies, which version more distinct style, differentlevels of detail. According to the the mass circulation Jinlingcarved by the Office of the, heading to the preface, Wisdom,casuistry, Inspirational Wisdom, wonderful line, confession,opportunity, Dayton gradually, law enforcement, Fuzhu ten items.The central idea is to see Buddha ", that is the so-called" CD-passsee method, out to destroy evil cases. " , Refers to the theBuddhahood possibility of beings this with. "Bodhi Self, originallypure, but with heart, straight Buddhahood" and "although North andSouth, the Buddha nature of the north and south".This idea with the "Nirvana Sutra" all sentient beings aware ofBuddha-nature, "said the same strain. The induction study Zen Zenpractice is "no thought for the case, no phase, no live-oriented".No thought that the style and Clean environment got the idea notdye; no phase for the body, "in phase from phase to grasp allphenomena of the body; no live-oriented," obsessed dharmas not livewithout are tethered. Advocates epiphany that, say, "come to theirsenses Buddha beings, an idea enlightenment beings Buddha", "bestmethod from the hearts, Dayton saw true nature." Also stressed: themethod gradually Dayton, fans realize Chiji "; the fans smell byLeijie enlightenment in an instant." Pointed out that the methodone see Chiji, "no legal Dayton gradually, Li Dun person.""Platform Sutra" play to the thinking of idealism Pure Land.Think "the Oriental Artificial sin Buddha survival Western, Westernartificial sin Buddha survival Ho? Fanyu not self does notrecognize itself in the Pure Land, May East is willing to West, theTao at general. And he said: the careful but poorly, the West notaway; if the poor pregnant Heart, Buddha reborn difficult."Advocate" Dharma in the world, separated from the worldly sense,death seek Bodhi like looking Tujiao ". Pointed out: "If you wantto practice at home may also help in the Temple can do it at home,such as the good people of the East; repair in Temple, such asWesterners heart evil". "Tan Jing thought to play an important rolein the development of Zen. Chinese Buddhist writings known as the"after", only this one.

《宗鏡錄》是五代宋時高僧延壽纂輯的一部禪學名著。全書一百卷，可分為三章：第一卷前半部分為標宗章，第一卷后半至第九十三卷為問答章，第九十四卷至第一卷為引證章。所謂標宗章就是“立正宗明為歸趣”，問答章主要是“申問答用去疑情”，引證章則“引真詮成其圓信”。盡管該書卷帙浩繁，廣征博引，然其主旨只有一條，就是宣揚唯心唯識，真源覺海，力圖用唯心唯識的觀念去觀察周圍世界，指導人們的日常行為。釋延壽（904-975）五代宋初僧人。俗姓王，字沖元，浙江余杭人。自幼信佛，戒殺放生。曾任余杭庫吏、華亭鎮將，30歲從龍冊寺翠巖禪師出家。先在天臺山國清寺結壇修《法華懺》，又到金華天柱峰誦《妙法蓮華經》三年。旋從法眼宗創始人文益（法眼禪師0的弟子德韶得法，傳承法眼宗。據《景德傳燈錄》卷二十六及《凈慈寺志》卷八記載，延壽于后周太祖廣順二年（952）住持奉化雪竇寺，因有在此寫成《宗鏡錄》初稿之說。北宋建隆元年（960），吳越國忠懿王錢俶請延壽主持重修杭州靈隱寺，重建殿堂1300余間，靈隱寺因而中興。次年又接住永明寺（即凈慈寺），忠懿王賜智覺禪師號，從學者多達2000余人。《宗鏡錄》在寺演法堂定稿。開寶三年（970）奉詔于錢塘江邊的月輪峰建造六和塔。他認為唐末以來，禪宗頗多流弊，當時的禪師，胸無點默邪正不分。因而發憤撰集《宗鏡錄》，意在扶衰救弊。書共100卷，約80余萬言，分為標宗章、問答章、引證章三部分。所謂“標宗”，即”舉一心為宗”。此一心宗，“照萬法如鏡”，《宗鏡錄》的立名，即從此義而來。引證章引證了大乘經120種，諸祖語錄120種，賢圣集60種，共300種。其中保存了一些寶貴的文獻。"Were mirror record" isthe Song Dynasty monk life extension editorship of a Zenmasterpiece. The book is one hundred volumes, can be divided intothree chapters: the first part of Volume I were to mark chapters,vol latter half of the volume of questions and answers to theninety-third chapter, the ninth of fourteen volumes to their firstcitation chapter. Zhang Zong-called standard is the "authentic MingLi normalized interest", quiz chapter mainly "Shen Q spent doubtfeeling", cite chapter "primer true interpretation into theircircle the letter." Although the book is voluminous, wide levy Bocited, however, its purpose is only one, that is, to promoteidealism Consciousness, true source feel the sea, trying to use theconcept of idealism Consciousness to observe the world around them,guide people's everyday behavior.        Buddhism LifeExtension (904-975) and Five Dynasties monk. Su Xing Wang, the wordChong Yuan, Zhejiang Yuhang people. Childhood Buddhist, killing andrelease. Former Yuhang Kuli, Huating Town will, 30-year-old rocksfrom Jade Dragon Temple Zen monk books. Tiantai Guoqing Templealtar first knot repair "France and China Repentance", and toJinhua Tianzhufeng chanting "Lotus Sutra" for three years. Spinfrom Hogan, founder Zong Wen Yi (Hogan disciple of Zen 0 GermanyShao well, heritage discernment cases. According to "Jingde record"Volume 16 and "jingcisi Chi" Juanba records, life extension for twoyears after the Zhou Dynasty guangshunyuan (952) abbot FenghuaXuedou Si, because we have this written as "mirror cases recorded,"the draft says the North Song Jianlong first year (960), Wu YueZhong Yi Wang Qian Chu please prolong life presided rebuilt LingyinTemple in Hangzhou, rebuilt palace 1300 I, the Temple thusresurgence. following year to catch Sun Temple (ie jingcisi), ZhongYi Wang gave Zhijue Zen master number, more than 2,000 people fromthe scholars. "mirror were recorded" in the Temple speech Hodofinalized. Kaibao three years (970) Feng Zhao Yu Qiantang Riverpeak monthly round Liuhe Pagoda built his view since the late Tang,Zen lot of abuse, then Jackson, chest no point silent pathogen,regardless. thus energies essays collection "were mirror record ",is intended to support the weak Remedies. books of 100 volumes,about 80 million words, divided into chapters labeled cases,quizzes chapter, chapter cited three parts called" standard case ",ie" give one for the case. "This as one of these, "according to WanFrance as a mirror", "mirror were recorded," the Liming, that comesfrom justice. cite chapter cites Mahayana 120 kinds, Zhu ZuQuotations 120 kinds, Xian Sheng set 60 kinds of 300 kinds whichholds some valuable literature.

此書系唐太宗李世民自撰的論述人君之道的一部政治文獻，他在賜予子女時云，再三叮囑，作為遺訓：“飭躬闡政之道，皆在其中，朕一旦不諱，更無所言。”書成于貞觀二十二年（648年）。全書12篇，分上、下兩卷。言簡意賅，論證有據，凡“帝王之細，安危興廢，咸在茲焉。”原書有賈行注與韋公肅注，均佚。本文宋時亦佚為6篇。今本系四庫館臣從《永樂大典》中輯出，文下有注，疑為元人文字。此書《四庫全書總目》已著錄，并刊聚珍版傳世。按虞世南《至德論》稱《金鏡帝範》，已收入《全唐文》中，即為此書。日本傳本有大正四年（1915年）三色印本，有賈行注。

        跋

        宋鋼、修遠二君，以其所精心整理之《帝範》四卷見示，且囑為之跋。伏而讀之，獲益匪淺，慨然想見唐宗之為英主，而于貞觀之盛世，亦不禁為之神往焉。書中所言，乃興亡治亂之偉業，安邦定國之鴻謨，不僅為帝王之法式，于今人亦當多有鏡鑒。其可貴之處，價值之大，正在于此；宋鋼、修遠二君之孜孜矻矻而務之者，亦在于此。

        據《四庫全書。帝範提要》，知《帝範》于唐時已有賈行與韋公肅二注，元人又因舊注而補之，《四庫全書》編纂者亦加有按語。此等舊注，詞雖煩贅，而援引詳洽，足資參考。整理者依其原樣，一并置于正文之后，加括號以別之。對正文及舊注，加新式標點，于理解文意，頗有助益。另有整理者之分段譯述與篇后釋評，侃侃而談，新意時見，偶涉今世，輒露崢嶸。歷史與文學結合，政事與學術交融，慧心錦毫，啟人良多。

        愚以獨處僻遠，孤陋寡聞，耳目所及，除四庫本外，尚未見別種《帝範》整理本。然則，此書之出版，學界能不為之鼓呼！

        尚有一事，需作交代。前人早已指出，《四庫全書》校刻欠精，脫誤時見。即如《帝範》一書，序文“元圭賜夏禹之功”，舊注引《尚書。禹貢》曰：“水之功，盡加于四海”，原文實為“治水之功..”《納諫》“折檻懷疏”，舊注引《漢書。朱云傳》曰：“攝齊登堂”，原文實為“攝登堂”。《去讒》“宋有伊戾之禍”，舊注引《左傳》曰：“至，則歃”，原文實為“至，則欿”。等等，不一而足，對此，整理者徑改之而不疑。然而，古人著述，引文多不規范；今人整理，似無一一復原之必要。故整理此書，于舊注之引文，雖亦時見罅漏，但凡不至令人錯會其意者，便一仍其舊，不予改動。此種處置，較為允當；究竟怎樣，容有異議。

        愚實不敏，而碌碌少暇。承命作跋，遂雜書所感，以塞責耳。Department of Emperor LiShimin essays book expositions ruler of a political literature ofthe road, he gave parental cloud, repeatedly told, as teachings:"ordered bow illustrates government of the Road, all in one, I donot once taboo, but no said. "book into Zhenguan two years (648years). Book 12, points, the next two volumes. Concise,demonstration grounds, where the "king of the fine, the safety ofthe Rise and Fall, salty in hereby Yan." There original book andWei Jia OK Note male Gansu Note, all Yi. This article also Yi Songas 6. Archives of the Department of Siku today from "Yongle Dadian"in the series, the text under the Note, suspected Yuan text. Book"Sikuquanshuzongmu" has been cataloging and published Treasuresversion handed down. By Yu Shinan "D's" called "gold mirror emperorFan," has income "Full Tang", the book is. The large positivereturns in Japan four years (1915) tri-color print with JIA linenote.
 
Postscript 
 
Song Gang, and far Erjun to its carefully collated the "EmperorFan," four volumes see the show, and the urge to whom Postscript.Volts while reading it, benefited generously TANG Zong's imaginefor the British Lord, and in the Golden Years Golden Age, also nothelp but be charmed Yan. The book says, is the rise and fall ofAlbert disorder, Ampang country Hung-mo, not only for the Frenchemperor, who would also be conducted today many have Mirroring. Itsvaluable point, the value of large, being here; Song Gang, and farErjun diligently toil toil and service of the person, but also inthis.
 
 According to the "Si Ku Quan Shu. Di Fanti To "know"Emperor Fan "in line with Tang Jia Wei has two public Gansu note,Yuan because of old note and fill," Si Ku Quan Shu "codificationZheyi plus a note. These old note, although cumbersome word, whileciting contact details, sufficient to reference. Finishing Zheyi itas it is, put together after the text, add brackets to do it. Noteon the text and old, plus new punctuation, to understand thecontext, quite helpful. Another trimmer and articles of segmentedparaphrase after release assessment, eloquent, when you see the newideas, even involving this age, Noir manifested themselves.Combines history and literature, political affairs and academicintegration, wisdom Kam cents, Kai people a lot.
 
Stupid in solitude remote, ignorant, eyes and ears clinics, inaddition to Siku the outside, yet to see another kind of "EmperorFan" Finishing this. What, then, this book's publication, scholarscan not feel the drum call! Still the issue, the need to beaccountable. Predecessors have already pointed out that "Si Ku QuanShu" School engraved owe essence, when you see the omissions anderrors. Ie such as "Emperor Fan," a book preface "Yuan Gui Yu gavethe power of" old note cited "chancery. Yu Gong, "said:" waterpower, do add to the world ", the original is indeed" flood ofpower .. "" remonstrance "" discount threshold Huai Shu ", the oldnote cited" Han. Zhu Yun Biography ", saying:" Photo Qideng Tang ",the original is indeed" taken Dengtang. " "Go slander," "Song ofthe disaster and brutal with Iraq," the old note cited "Zuo Zhuan",saying: "to, then drink", the original is indeed "to, thendiscontented with oneself." And so forth, which, by finishing thediameter change without doubt. However, the ancient writings,citations and more irregular; modern people organize, seems to beno recovery of eleven necessary. Thus finishing the book, thecitations in the old note, though also see Xialou when, whenever itis wrong not to those who will be its meaning, it is still the oldone, will not change. Such disposition, more adequacy; exactly how,let disagree. Real stupid insensitive, while mediocre littleleisure. Accepting fate as postscript, then the sense ofmiscellaneous books to plug responsibility ear.

《金剛經》是佛教重要經典。根據不同譯本，全名略有不同，鳩摩羅什所譯全名為《金剛般若（bōrě）波羅蜜經》，唐玄奘譯本則為《能斷金剛般若波羅蜜經》，梵文 Vajracchedika-prajñāpāramitā-sūtra。《金剛經》傳入中國後，自東晉到唐朝共有六個譯本，以鳩摩羅什所譯《金剛般若波羅蜜經》最為流行（5176字或5180字）。唐玄奘譯本，《能斷金剛般若波羅蜜經》共8208字，為鳩摩羅什譯本的一個重要補充。其他譯本則流傳不廣。《金剛經》通篇討論的是空的智慧。一般認為前半部說眾生空，後半部說法空。《金剛經》於公元前994年間（約當中國周穆王時期），成書於古印度。是如來世尊釋迦牟尼在世時與長老須菩提等眾弟子的對話紀錄，由弟子阿儺所記載。"Diamond Sutra" is animportant Buddhist classic. Depending on the translation, the fullname is slightly different, Kumarajiva translation of the full name"the Vajra Prajna (bōrě) Paramita Sutra, Tang Xuan Zang translationwas" off the Vajra Prajna Paramita Sutra the SanskritVajracchedika-prajñāpāramitā-sūtra ."Diamond Sutra" was introduced into China from the Eastern JinDynasty to the Tang Dynasty, a total of six translations Kumarajivatranslated "Vajra Prajna Paramita Sutra is the most popular (5176words or 5180 words). Tang Xuan Zang translation of "off the VajraPrajna Paramita Sutra of 8208 words, an important complement ofBuddhist translation. Other translations are not widelycirculated."Diamond Sutra" discussed throughout the empty wisdom. Isgenerally believed that the first half empty of all human beings,the latter part of the statement is empty. "Diamond Sutra" in 994BC (about China King Mu of Zhou period), a book in ancient India.It is a dialogue with the the elder Subhuti disciples the record,such as Buddha Sakyamuni was alive, by disciples Ah Nuorecorded.

《老子》，又稱《道德真經》《道德經》《五千言》《老子五千文》，是中國古代先秦諸子分家前的一部著作，為其時諸子所共仰，傳說是春秋時期的老子李耳（似是作者、注釋者、傳抄者的集合體）所撰寫，是道家哲學思想的重要來源。道德經分上下兩篇，原文上篇《德經》、下篇《道經》，不分章，後改為《道經》在前，《德經》在後，並分為81章。是中國歷史上首部完整的哲學著作。"I", also known as "MoralScriptures" moral "" five thousand words "" Laozi text "is a bookin front of the separation of the pre-Qin philosophers in ancientChina, its philosophers of belief, the legend is Spring and AutumnPeriod I Lier (seems of Notes, the aggregate of private copies)written, is an important source of the Taoist philosophy. Tao TeChing was divided into two, the original on "De Jing", Part II,"said Jing, divided into chapters, later changed to" Road by thefirst, "De Jing" in the post, and is divided into 81 chapters. Isthe history of China's first complete philosophical works.

莊子是我國先秦時期偉大的思想家、哲學家、和文學家。戰國時期宋國蒙(今安徽蒙城縣）人，是道家學說的主要創始人。與道家始祖老子並稱為“老莊”，他們的哲學思想體系，被思想學術界尊為“老莊哲學”。代表作為寓言《莊子》，被唐明皇封為《南華經》，他本人也被封為南華真人，並被尊崇者演繹出多種版本，名篇有《逍遙游》、《齊物論》等，莊子主張“天人合一”和“清靜無為”。莊子（約前369年—前286年)，莊氏，名周，字子休（一說子沐），楚國公族，楚莊王之後裔。河南商丘民權人。鑒於莊子在我國文學史和思想史上的重要貢獻，封建帝王尤為重視，在唐開元二十五年莊子被詔號為“南華真人”，後人即稱之為“南華真人”，《莊子》一書也被稱為《南華真經》。戰國時期宋國蒙(今安徽亳州蒙城人，也有說是河南省商丘市東北民權縣,）人，曾作過漆園吏。生活貧窮困頓，卻鄙棄榮華富貴、權勢名利，力圖在亂世保持獨立的人格，追求逍遙無待的精神自由。著名的思想家、哲學家、文學家，是道家學派的代表人物，老子哲學思想的繼承者和發展者，先秦莊子學派的創始人。他的學說涵蓋著當時社會生活的方方面面，但根本精神還是歸依於老子的哲學。後世將他與老子並稱為“老莊”，他們的哲學為“老莊哲學”。The Zhuangzi is China'sQin Dynasty great thinker, philosopher, and writer. SONG Guo Meng,the Warring States period (now Anhui Mengcheng County), the founderof Taoism. To called "Laozhuang with Taoist ancestor I, theirsystem of philosophy, ideology academia revered as the Taoistphilosophy. Represented as fable "Zhuangzi" Tang emperor dubbed"South by", he himself has been called the South China real person,and is respected by the interpretation of a variety of versions,Famous "Carefree", "Equality of Things", Zhuangzi advocates of"Heaven" and "quietism".         Zhuangzi(about 369 BC - 286 years) ago, Chuang's name weeks, word son Hugh(a sub-Mu), Chu Guogong family, the descendants of King Zhuang ofChu's. Henan Shangqiu civil rights. In view of the importantcontribution of Zhuangzi in China's literary history and thehistory of ideas, feudal emperors and attached great importanceZhuangzi was Chao Tang Kaiyuan twenty-five years for the SouthChina real descendants that called the South China real "," ZhuangZi " The book is also known as the South China Scriptures. WarringStates period Song Mongolia (now Anhui Bozhou the Mengcheng peoplealso said Shangqiu City, Henan Province, Northeast Citizens County)who had done paint extraordinaire. Poverty of his life, but disdainfor wealth, power and fame., Trying to remain independent in atroubled personality, the pursuit of the spirit of the FreedomWithout free. A famous thinker, philosopher and writer, is therepresentative of the Taoist school of philosophy I inherited anddevelopment, pre-Qin Zhuang Zi, founder of the school. His doctrinecovers all aspects of social life at that time, but the fundamentalspirit or refuge in the philosophy of Lao Tzu. Posterity and calledhim and I "Laozhuang their philosophy of Taoist philosophy.

《山海經》以山為經，以海為緯，記述上古社會。書中的“山海”觀念囊括了名山棋布的海內華夏和四海之外的廣大世界，含有天下和全世界的意義。“經”是經歷、經過的意思，有別於儒家的經典之義。《山海經》內容涵蓋上古地理、天文、歷史、神話、氣象、動物、植物、礦藏、醫藥、宗教等諸多方面，可以說是上古社會生活的一部百科全書。它的神話資料是我國傳世典籍之最，而書中隨處可見的山名和水名，常常能與古代的地名相印證，對我們認識和研究上古文明起著舉足輕重的作用。"Shan Hai Jing" mountainby the sea as the weft, describes the ancient society. "Aboriginalconcepts of the book covers the majority of the world outside themountains spread all over the place at home and China and the fourseas, containing the meaning of the world and all over the world.By "experience, meaning after righteousness is different from theConfucian classics."Shan Hai Jing" covers many aspects of ancient geography,astronomy, history, mythology, weather, animals, plants, minerals,medicine, religion, can be said to be an encyclopedia of ancientsocial life. The myth is most of our masterpieces classics, thename of the mountain and water name of the book can be seeneverywhere, often with ancient place names corroborate for us tounderstand and study ancient civilization plays a pivotal role.

《心經》可以指摩訶般若波羅蜜多心經，是佛經中字數最少的一部經典著作，因其字數最少、含義最深、傳奇最多、影響最大，所以古往今來無數藝術家都傾注極大精力和虔誠之心，把《心經》創作成為異彩紛呈的藝術品。中醫中有同名經脈，即手少陰心經。全稱摩訶般若波羅蜜多心經。略稱般若心經、心經。玄奘譯。收於大正藏第八冊。心（梵hrdaya），指心臟，含有精要、心髓等意。本經系將內容龐大之般若經濃縮，成為表現‘般若皆空’精神之簡潔經典。全經舉出五藴、三科、十二因緣、四諦等法以總述諸法皆空之理。‘色即是空，空即是色’一語，即是出自本經。"Heart Sutra" Maha PrajnaParamita Heart Sutra, a classic work of Buddhist scriptures in theleast number of words, because of its least number of words, themeaning of the deepest, the most legendary, the greatest impactthrough the ages countless artists have devoted great energy andpious heart , the creation of the "Heart Sutra" into a colorfulwork of art. Chinese medicine meridians of the same name, Hand ShaoYin Heart Sutra.Full name of the Maha Prajna Paramita Heart Sutra. Abbreviationof the Heart Sutra, the Heart Sutra. The Xuanzang translation.Close at Thirteen Volume VIII. Heart (Vatican hrdaya) of the heart,containing the Essentials, Xinsui intended. By the Department ofhuge sutra concentrated performance 'Wisdom into a void' spirit ofsimple and classic. All been cited five aggregates, three subjects,Origination, the Four Noble Truths Overview dharmas empty pockets.'Is emptiness Kongjishise' phrase, that is, by the by.

“周”，東漢鄭玄《易論》，認為“周”是“周普”的意思，即無所不備，周而復始。而唐代孔穎達《周易正義》認為“周”是指岐陽地名，是周朝的代稱。“易”的解釋：1.易由蜥蜴而得名，為一象形字，此說出自許慎《說文解字》；而蜥蜴能夠變色，俗稱“變色龍”，所以“易”的變易義，為蜥蜴的引申義。2.必須指出，理解西周之“易”，理當以西周禮樂制度的變革為條件。禮指從容之節，易即雅樂，都是統治階級駕馭黎民百姓，維護宗法制度的手段和工具。《周易》保存了西周鐘鼓“交響樂”的框架規制，鐘鳴鼎食在西周的底層社會是難以想象的。3.日月為易，象徵陰陽。4.日出為易。陳鼓應認為這個意思，也是“乾”的本義。5.易是占卜之名。6.變易、變化的意思，指天下萬物是常變的，故此《周易》是教導人面對變易的書。7.交易，亦即陰消陽長、陽長陰消的相互變化。如一般的太極圖所顯示的一樣。8、易’即是“道”，恆常的真理，即使事物隨著時空變幻，恆常的道不變。《繫辭傳》：“生生之謂易”。（生生不息，義似“生命的意義在創造宇宙繼起之生命”，體會生命之美、日新又新。）在《周禮》“太卜”的記載中，亦有《三易》的說法；《三易》是指《連山》、《歸藏》和《周易》，三個不同朝代的佔筮書。據說“連山”是夏朝的佔筮書，“歸藏”是殷商的佔筮書，“周易”是周朝的佔筮書。東漢鄭玄的著作《易論》認為“易一名而含三義：易簡一也；變易二也；不易三也。”這句話總括了易的三種意思：“簡易”、“變易”和“恆常不變”。即是說宇宙的事物存在狀能的是1）順乎自然的，表現出易和簡兩種性質；2）時時在變易之中；3）又保持一種恆常。如《詩經》所說“日就月將”或“如月之恆，如日之升”，日月的運行表現出一種非人為的自然，這是簡易；其位置、形狀卻又時時變化，這是變易；然而總是東方出、西方落這是“不易”。而《易經》的“經”是指經典的著作。儒家奉《周易》、《尚書》、《詩經》、《禮記》、《春秋》為《五經》。如同前文所說，“經”是後來為了尊稱這些書，而加上的稱呼，原來《五經》只稱為《易》、《詩》、《書》、《禮》、《春秋》。有人認為《易經》流行於周朝故稱《周易》，亦有人依據《史記》的記載“文王拘而演周易”，認同《易經》乃周文王所著。然而在幾種較早期的文獻，例如《論語》、《莊子》、《左傳》卻只稱《易經》為《易》，“周易”之名最早見於《周禮》；然而《周禮》的年代，學者還有爭議。所以，就文獻而言，“周”應該是後來加上去。若以《周禮》的系統來看，《三易》的名稱皆無朝代名，所以《周易》的“周”解釋為“周普”和其它兩種佔筮書，比較能夠相應。然而夏代是否有《連山》、商代是否有《歸藏》也都還是問題。兩書很可能也是“古史積累說”所言的現象。所以比較肯定的是，《易經》或《周易》原來只稱為《易》。

全稱《說唐演義全傳》。清代歷史演義長篇小說。原書十卷六十八回，題“鴛湖漁叟校訂”，真實姓名不可考。近人陳汝衡改寫本，六十六回。小說從隋文帝平陳寫起，到李世民削平群雄登基稱帝為止，主要敘述瓦崗寨好漢聚義反隋、輔唐開國的故事，再現了十八路反王，六十四路煙塵的動亂時代，代表人物有任俠好義秦瓊（秦叔寶），少年英雄羅成（歷史上的羅士信），粗野，詼諧，憨厚的程咬金（程知節）等。作品有想像了許多好看的熱鬧情節，充滿了生龍活虎的戰鬥氣氛。濃郁的浪漫主義色彩瀰漫全書，許多人物形象至今家喻戶曉。The name "said DonKingdoms Biography of. Qing Dynasty historical romance novels. Theoriginal book back ten volumes of 16.8, entitled "Mandarin DuckLake Fishing Sou revision" real name can not be traced. NeighborChenru Heng rewrite the back sixty-six. Novel from Emperor Wen PingChen write, to Li Shimin flatten the pack accession to the thronebecame the emperor far mainly described the Walled hero JuyiWaagenophylloid against the Sui Fu-Tang Kaiguo the storyreproduction of the 18 anti-road king, sixty four smoke unrest era,representatives of injustice, good sense Qin Qiong (Qinshubao,),the young hero Luo (Luo Shixin), wild, witty, honest Cheng Yaojin(process known section) and so on. Works, imagine a lot ofgood-looking lively plot, full of vim and vigor battle atmosphere.The rich romanticism diffuse book is that many of the charactershas a household name.

凡七章。孟子見梁惠王。梁惠王，魏侯罃也。都大梁，僭稱王，溢曰惠。史記：“惠王三十五年，卑禮厚幣以招賢者，而孟軻至梁。”王曰：“叟不遠千里而來，亦將有以利吾國乎？”叟，長老之稱。王所謂利，蓋富國強兵之類。孟子對曰：“王何必曰利？亦有仁義而已矣。仁者，心之德、愛之理。義者，心之制、事之宜也。此二句乃一章之大指，下文乃詳言之。后多放此。王曰‘何以利吾國’？大夫曰‘何以利吾家’？士庶人曰‘何以利吾身’？上下交征利而國危矣。萬乘之國弒其君者，必千乘之家；千乘之國弒其君者，必百乘之家。萬取千焉，千取百焉，不為不多矣。茍為后義而先利，不奪不饜。乘，去聲。饜，于艷反。此言求利之害，以明上文何必曰利之意也。征，取也。上取乎下，下取乎上，故曰交征。國危，謂將有弒奪之禍。乘，車數也。萬乘之國者，天子畿內地方千里，出車萬乘。千乘之家者，天子之公卿采地方百里，出車千乘也。千乘之國，諸侯之國。百乘之家，諸侯之大夫也。弒，下殺上也。饜，足也。言臣之于君，每十分而取其一分，亦已多矣。若又以義為后而以利為先，則不弒其君而盡奪之，其心未肯以為足也。未有仁而遺其親者也，未有義而后其君者也。此言仁義未嘗不利，以明上文亦有仁義而已之意也。遺，猶棄也。后，不急也。言仁者必愛其親，義者必急其君。故人君躬行仁義而無求利之心，則其下化之，自親戴于己也。王亦曰仁義而已矣，何必曰利？”重言之，以結上文兩節之意。此章言仁義根于人心之固有，天理之公也。利心生于物我之相形，人欲之私也。循天理，則不求利而自無不利；殉人欲，則求利未得而害已隨之。所謂毫厘之差，千里之繆。此孟子之書所以造端托始之深意，學者所宜精察而明辨也。太史公曰：“余讀孟子書至梁惠王問何以利吾國，未嘗不廢書而嘆也。曰嗟乎！利誠亂之始也。夫子罕言利，常防其源也。故曰‘放于利而行，多怨’。自天子以至于庶人，好利之弊，何以異哉？”程子曰“君子未嘗不欲利，但專以利為心則有害。惟仁義則不求利而未嘗不利也。當是之時，天下之人惟利是求，而不復知有仁義。故孟子言仁義而不言利，所以拔本塞源而救其弊，此圣賢之心也。”孟子見梁惠王，王立于沼上，顧鴻鴈麋鹿，曰：“賢者亦樂此乎？”樂，音洛，篇內同。沼，池也。鴻，鴈之大者。麋，鹿之大者。孟子對曰：“賢者而后樂此，不賢者雖有此，不樂也。此一章之大指。詩云：‘經始靈臺，經之營之，庶民攻之，不日成之。經始勿亟，庶民子來。王在靈囿，麀鹿攸伏，麀鹿濯濯，白鳥鶴鶴。王在靈沼，于牣魚躍。’文王以民力為臺為沼。而民歡樂之，謂其臺曰靈臺，謂其沼曰靈沼，樂其有麋鹿魚鱉。古之人與民偕樂，故能樂也。亟，音棘。麀，音憂。鶴，詩作翯，戶角反。于，音烏。此引詩而釋之，以明賢者而后樂此之意。詩大雅靈臺之篇，經，量度也。靈臺，文王臺名也。營，謀為也。攻，治也。不日，不終日也。亟，速也，言文王戒以勿亟也。子來，如子來趨父事也。靈囿、靈沼，臺下有囿，囿中有沼也。麀，牝鹿也。伏，安其所，不驚動也。濯濯，肥澤貌。鶴鶴，潔白貌。于，嘆美辭。牣，滿也。孟子言文王雖用民力，而民反歡樂之，既加以美名，而又樂其所有。蓋由文王能愛其民，故民樂其樂，而文王亦得以享其樂也。湯誓曰：‘時日害喪？予及女偕亡。’民欲與之偕亡，雖有臺池鳥獸，豈能獨樂哉？”害，音曷。喪，去聲。女，音汝。此引書而釋之，以明不賢者雖有此不樂之意也。湯誓，商書篇名。時，是也。日，指夏桀。害，何也。桀嘗自言，吾有天下，如天之有日，日亡吾乃亡耳。民怨其虐，故因其自言而目之曰，此日何時亡乎？若亡則我寧與之俱亡，蓋欲其亡之甚也。孟子引此，以明君獨樂而不恤其民，則民怨之而不能保其樂也。梁惠王曰：“寡人之于國也，盡心焉耳矣。河內兇，則移其民于河東，移其粟于河內。河東兇亦然。察鄰國之政，無如寡人之用心者。鄰國之民不加少，寡人之民不加多，何也？”寡人，諸侯自稱，言寡德之人也。河內河東皆魏地。兇，歲不熟也。移民以就食，移粟以給其老稚之不能移者。孟子對曰：“王好戰，請以戰喻。填然鼓之，兵刃既接，棄甲曳兵而走。或百步而后止，或五十步而后止。以五十步笑百步，則何如？”曰：“不可，直不百步耳，是亦走也。”

《三國遺事》是朝鮮古籍中的一部重要史書，作者為高麗王朝的佛教僧侶一然。一然，1206年（高麗熙宗二年）六月十一日，生於慶州獐山縣（今慶尚北道慶山郡）。本姓金，名見明，後更名一然，字晦然，法名普覺。一然9歲出家當了和尚，20歲時就以學業優秀而聞名遐邇。後在多座寺廟攻讀禪經，招收諸多弟子。一然一生潛心鑽研，精通諸子百家之說，著述甚豐，撰有佛教書籍百餘種（均已失傳）。76歲時，忠烈王賜予其衝照之號，被冊封為國尊這一國家至高僧籍。1287年7月8日，一然謝世於慶北義興麟角寺，享年84歲。《三國遺事》的成書年代不確。據此書內容所載，最終年代為高麗忠烈王七年（1281）之事，此時距一然謝世僅有七年時間。所以，成書時間應該在這一時段，即1281-1287年之間。《三國遺事》全書計五卷，分為王歷、紀異、興法、塔像、義解、神咒、感通、避隱、孝善共九個部分。除王歷外，其餘八個部分內含一百三十八個小節。該書名曰“遺事”，就是說，它的編纂體例既不是傳統的紀傳體，也不是傳統的編年體。從它的資料運用、編纂體系和敘述方法而言，具有明顯的野史特徵。《三國遺事》固然不是一部通史，但卻可以說是一部以反映朝鮮半島三國時代歷史為主的斷代史。該書的內容上起古朝鮮的建國神話傳說，主要內容則側重反映了高句麗、百濟、新羅三國的歷史，甚至還涉及到高麗王朝中期的某些內容。透過該書，剔除其“怪力亂神”的荒誕色彩，我們可以瞭解到朝鮮半島古代社會的政治、經濟、文化的各個側面，特別是語言學、民俗學、歷史地理學、宗教學及雕刻、建築、美術等珍貴資料。該書問世以後，貶斥非議之詞頗多。18世紀的實學派著名歷史學者安鼎福在《東史綱目》中說：“其書本為佛氏立教之源流而作，故間有年代之可考，而專事異端虛誕之說……噫，是書也，只是異流怪說。”（《東史綱目。凡例》）但是，他們也肯定該書把“箕子朝鮮”立為朝鮮族“正統”國家的起源，同時又簡單地記述了檀君傳說。應該說，朝鮮近代實學派學者們的觀點，可謂客觀公允。1512年（明武宗正德七年），慶州府使李繼福刊行了慶州版的《三國遺事》，史稱正德本。近代以後，韓國、朝鮮、日本分別出版了多種版本。"Three Kingdoms" is aKorean ancient history books, of Koryo dynasty Buddhist monks anatural.        A course, 1206(Korea Xizong 2002) June 11, was born in Gyeongju deer Hill County(now North Gyeongsang Qingshan County). The surname Kim, name seethat after renamed a natural, dark natural word, Farmington PhorKark. A contingent of 9-year-old monk became a monk at age 20 isknown for academic excellence. After studying in the temples Zen byto recruit many disciples. Concentrated on studying the life of acontingent, proficient philosophers say, write very abundant,Author of more than 100 Buddhist books (have lost). 76 years old,Valiant King has granted its red according to the number, wascanonized as the Copthorne countries to the monks membership. July8, 1287, a contingent of die the the Kyungpook Yising LinjiaoTemple, at the age of 84.        "Three Kingdoms"into a book's inaccurate. Pursuant to which the contents containedin the final years as king of Korea Valiant seven years (1281) thematter, this time from a contingent die only seven years. , A bookshould be in this period, 1281-1287.        "Three Kingdoms"book count five volumes, divided into Wang Li, Ji exclusive Xingmethod, tower like, the the righteous solution, mantra, Gantong,avoid hidden Hyo Shin nine. In addition to Wang Li, the remainingeight sections containing one hundred and thirty-eightsections.        The book iscalled "Memorabilia", that is to say, it's compiling style isneither traditional biographical, nor is the traditionalchronological. From its use of data compilation system andnarrative method has obvious unofficial characteristics.        "Three Kingdoms"is certainly not a general history but it can be said that one toreflect the history of the Korean Peninsula, the era of the ThreeKingdoms based dynastic history. The contents of the book from thefounding myths and legends of ancient Korea, the main content focusreflects the Goguryeo, Baekje, Luo Sanguo history, even to theKoryo dynasty mid. Removal of the "bizarre" absurd color throughthe book, we can learn the ancient society of the Korean Peninsulapolitical, economic, cultural side, linguistics, folklore,historical geography, religious studies and carving architecture,art and other valuable information.        After the adventof the book, denounce the many words of criticism. Real school ofthe famous historian of the 18th century Anding Fu in "East BriefHistory of the eye," said: "The books and Freund Rikkyo origins,so's to test and specializes in the heresy virtual birth is said... ... alas, the book, just different flow strange to say. "("Outline History of the East Head Legend ") but they certainly book"Jizi Korean as an the Korean "orthodox" national origin, whileaccount of the Dangun legend. It should be said, the Modern Koreanreal school scholars point of view, can be described as objectiveand fair.        Masanori seven(Ming Tsung, 1512), the Qing state capital LI Ji-fu print andpublish a the Gyeongju version of "Three Kingdoms", known asMasanori this. Modern, South Korea, North Korea, Japan haspublished a variety of versions.

《大唐西域記》是唐代關於西域的一部歷史地理著作，作者是唐代著名高僧、佛學理論家與翻譯家玄奘。玄奘（公元600年，或作602年至664年），俗姓陳，名諱，洛州緱氏（今河南偃師縣緱氏鎮）人。他出身於儒學世家，十三歲時出家於洛陽淨土寺。武德元年（618年）至成都，從道基、寶暹等受學，嶄露頭角。後游歷至荊州、吳會、相州等地，講學問難。武德末年，到長安大莊嚴寺掛褡。在對佛教經論的研習中，他廣泛接觸各派理論，深感其中疑難問題甚多，懷疑原有譯經訛謬，於是發願至佛教發源地印度，廣求異本，以為參驗。恰逢中印度僧人頗密多羅到長安，向他介紹那爛陀寺（在今印度比哈爾邦巴特那縣巴臘貢村與舊王捨村之間）戒賢法師的講學規模和他所講授的《瑜伽師地論》，更堅定了玄奘西行求法的決心。貞觀元年（627年），玄奘從長安出發，經涼州，穿越沙磧，歷盡艱辛，至達高昌，而後取道焉耆、龜茲，越凌山，經粟特諸國境，過鐵門（今烏茲別克南部布茲嘎拉山口），入吐火羅（今阿富汗北部）國境，而後沿今巴基斯坦北部，過克什米爾，入北印度。他在印度各地游歷，到過尼泊爾南部，巡禮佛教六大聖地。貞觀四年到那爛陀寺，拜戒賢為師，學習五年。隨後，又遍訪印度各地，於貞觀十四年重回那爛陀寺。他研習大小乘學說，成為當地學問最高的佛學家。曾在戒日王主持下，經過辯論戰勝五天竺大小乘所有論敵，被稱為“大乘天”。貞觀十九年，他攜帶蒐集到的佛經六百五十七部以及佛像、花果種子等回國。玄奘歷時十多年的西行求法，行程五萬里，堪稱中古史上一次艱險而偉大的旅行。玄奘回到長安，受到盛大歡迎。唐太宗命令宰相房玄齡選取高僧，組織宏大的譯場，協助玄奘翻譯佛經。這是中國佛學史上一次著名的譯經活動，玄奘在回國後的十九年中，共譯出佛教經論七十五部，一千三百三十五卷，成為佛教史上與鳩摩羅什、真諦、不空齊名的四大翻譯家之一。在佛教理論方面，玄奘著重傳播古印度無著、世親一派的法相學，主張唯識論，認為“識。（人們內心存在的真理種子）是一切自然事物和心理現象的起源，成為中國法相宗的創始人。他還將印度的因明學（即邏輯推理的方法）介紹過來，引起中國學者對因明學的興趣。回國後，玄奘還遵照唐太宗的意旨，口述旅途所經各地情況，由協助譯經的辯機筆錄，在貞觀二十年完成噬大唐西域記》的寫作。全書十二卷，按照玄奘的旅行路線，對於沿途所見的城邦、地區和國家，逐章描述，中間不時穿插沿途所得傳聞，而用“行”和“至”二字，把目睹的與耳聞的區別開來。卷一所述是從阿耆尼到迦畢試國，即從中國新疆經中亞抵達阿富汗；卷二為印度總述，並記載濫波國至健馱邏國之事，即從阿富汗進入北印度，卷三至卷十一所述從烏仗那國至伐刺拿國，包括北、中、東、南、西五印度及傳聞；卷十二所述從漕矩吒國至納縛波故國，即從阿富汗返抵中國新疆南部地區。用敬播在序言中的話來概括，是“親踐者一百一十國，傳聞者二十八國”。連同附帶述及的十二國，則共有一百五十國。自然，這裡所謂“國”，有些是較大的國家，有的則是以一個城市為中心，連同附近一些領地而建立的城邦。如中亞境內宰利地區和睹貨邏國故地的一些小國，基本上是依附突厥而無自主之權的。

經中記載了釋迦牟尼佛在忉利天宮（欲界六天的第二層天），為母親摩耶夫人說法。佛在經中贊揚了地藏菩薩「地獄不空，誓不成佛，眾生度盡，方正菩提」的宏大誓願，並介紹了地藏菩薩在因地修行過程中的典型事例，如婆羅門女、光目女救度母親的故事。還通過文殊菩薩、佛母摩耶夫人、定自在王菩薩、四天王、普賢菩薩、普廣菩薩、大辯長者、閻羅天子、惡毒鬼王、主命鬼王、堅牢地神、觀世音菩薩、虛空藏菩薩的依次提問，以及地藏菩薩與釋迦牟尼佛的對話，介紹了地獄的狀況，解釋了眾生解脫生死、懺悔業障、救拔親人眷屬苦難的種種方法。釋迦牟尼佛還在此經中表明，自己入滅之後至彌勒成佛以前的無佛世界中，教育度化世人的任務由大願地藏菩薩負責。Through in the recordsthe Sakyamuni Buddha grieved Lee the Temple (Kamaloka six days thesecond heaven), the mother Mayadevi saying. The Buddha praised byJizo "Hell is not empty, refusing to become a Buddha, beings do,Founder Bodhi" grand vows, and describes a typical example of Jizoin the process due to practice, such as the Brahmin woman, Thelight mesh Female save sentient mother's story. Through ManjushriMrs. Bulmo Maya, given comfortable king Buddha, Four HeavenlyKings, Samantabhadra, Pu Guang Buddha, big debate elders, Yamaemperor, vicious King of Ghosts, the main life King of Ghosts,fastness God, Bodhisattva, Akasagarbha turn to ask questions, aswell as dialogue of Jizo with the Sakyamuni Buddha, the situationof hell, explains beings free life and death, repentance karma, hetook all the way to the suffering of the relatives and dependents.Sakyamuni Buddha is also in this show into the off to the MaitreyaBuddha no Buddha in the world, the task of the world of educationdegree responsible Wish Jizo.

昔在庖犠氏始畫八卦，以通神明之德，以類萬物之情，作九九之數，以合六爻之變。暨于黃帝神而化之，引而伸之，于是建歷紀，協律呂，用稽道原，然后兩儀四象精微之氣可得而效焉。記稱隸首作數，其詳未之聞也。按周公制禮而有九數，九數之流，則《九章》是矣。往者暴秦焚書，經術散壞。自時厥后，漢北平侯張蒼、大司農中丞耿壽昌皆以善算命世。蒼等因舊文之遺殘，各稱刪補。故校其目則與古或異，而所論者多近語也。徽幼習《九章》，長再詳覽。觀陰陽之割裂，總算術之根源，探賾之暇，遂悟其意。是以敢竭頑魯，采其所見，為之作注。事類相推，各有攸歸，故枝條雖分而同本榦知，發其一端而已。又所析理以辭，解體用圖，庶亦約而能周，通而不黷，覽之者思過半矣。且算在六藝，古者以賓興賢能，教習國子；雖曰九數，其能窮纖入微，探測無方；至于以法相傳，亦猶規矩度量可得而共，非特難為也。當今好之者寡，故世雖多通才達學，而未必能綜于此耳。《周官·大司徒》職，夏至日中立八尺之表。其景尺有五寸，謂之地中。說云，南戴日下萬五千里。夫云爾者，以術推之。案：《九章》立四表望遠及因木望山之術，皆端旁互見，無有超邈若斯之類。然則蒼等為術猶未足以博盡群數也。徽尋九數有重差之名，原其指趣乃所以施于此也。凡望極高、測絕深而兼知其遠者必用重差、句股，則必以重差為率，故曰重差也。立兩表于洛陽之城，令高八尺，南北各盡平地。同日度其正中之時。以景差為法，表高乘表間為實，實如法而一。所得加表高，即日去地也。以南表之景乘表間為實，實如法而一，即為從南表至南戴日下也。以南戴日下及日去地為句、股，為之求弦，即日去人也。以徑寸之筒南望日，日滿筒空，則定筒之長短以為股率，以筒徑為句率，日去人之數為大股，大股之句即日徑也。雖夫圓穹之象猶曰可度，又況泰山之高與江海之廣哉。徽以為今之史籍且略舉天地之物，考論厥數，載之于志，以闡世術之美，輒造《重差》，并為注解，以究古人之意，綴于句股之下。度高者重表，測深者累矩，孤離者三望，離而又旁求者四望。觸類而長之，則雖幽遐詭伏，靡所不入，博物君子，詳而覽焉。