Classical Chinese masters, please enter, ancient Chinese masters, please enter!!

Meaning: Anger. Nai: Yes.

Storm: Suddenly.

Just a master of ancient Chinese is not enough to translate this text.

You also have to be familiar with the five elements of yin and yang, and medical theory.

Nine Yin True Sutra Heart Sutra Edition, come.

Why didn't the source of the asana version be posted???

Translating the full text is too time-consuming, so let's talk about the main idea:

1.Broad-minded, profound and subtle, with no eyes, a mood that is detached from nature, and every movement and thought is completely irrelevant, all of them are natural dispositions, which is the first method of cultivation.

2.Ears, nose, tongue and throat, arms, hands, brains and legs, concentrate on the essence and spirit, concentrate on the spirit, one thing is one thing, do not separate, and hit with one blow, this second method.

3.The yin image is six numbers, not nine numbers, nine increases by one into ten, and the end is also the starting point. Six increases one to seven, and seven is the number of heavens, which is the source of all cold and gloomy.

The original text is from the "Yellow Emperor Yin Fu Jing", the author is said to be the Yellow Emperor Xuanyuan, but some people say that it is pseudo-entrusted by later generations. This passage is taken from the "first part" of the passage, which deals with the relationship between heaven and man.

The law of heaven is humanity, humanity is benevolence, and the field energy nature of heaven and earth can be expressed through human behavior; And the human heart is the key to behavior. Therefore, from the perspective of the Heavenly Dao, it is necessary to determine the quality and magnitude of a certain person according to the nature of the heaven and earth field energy that he upholds in his heart. (Man is not independent, but a product of the time and space of heaven and earth.)

The operation between heaven and earth, there is yin and yang, there is life and killing, and there is normality and abnormality. If the yellow sky changes, the Beidou will flip and the stars will move staggered; After the soil changes, the dragon and the snake will fly and shuttle; And people gather the qi of heaven and earth, once there is a change, it will turn the world upside down; And when this change is in line with the principle of heaven, and the time and personnel can move together to create nature, then it is the way to neutralize the golden mean, and it is the foundation for the development of all things.

Scholars do not do things in the world, but those who have the heart to help things have a good way of medicine. Husband, doctor, benevolence, and the profession, and the workman, the benevolence, the benevolent, the wide and narrow people, the medical treatment, and the sick beg, the day of the treatment, the accumulation of days and months, and the person is cured to the point that it is impossible to remember, and the merit is also extensive. However, the heart of the healer is in the living, and whoever speaks of illness asks for me, and I will be born.

This ambition is also, I have not talked about how medicine is the art of the heart is not enough to take it Taste the love of Mr. Wufeng Hu Bow to the instrument of Taoism when Foley reclusive professor preaching in his hometown with medicine The gentleman then knows the subtlety of his intentions and does not take the vulgar as a disease Mr. Gai is not a doctor Changshu Gu Jun His little is a long-term Buddha collection is to go to study medicine and read his books for several years behind closed doors and make every sense of the reason Complex to gather the world's good medicine With the same practitioner of Zhou Yi as the inscription of his room said Apricot field to self-dwelling in the clouds Taste the rest of the memory Yu Yujun said The former Dong family planted apricot forests And the sick to help the king's apricots to Tian Yan its way will be more than Dong Ye Jun said, I am not to take the gods, its art will be famous husband industry and show its ambition not to forget the ear Gai Wu usually the so-called accustomed to the industry are the ancient emperors formulated into the book The people in the room are all four to the good medicine is the book and medicine is the apricot of the people of the past to cure the disease, and my essence to save the world is also infinite Its giving is also endless, and my way is then the test of its success Yes, then the apricot field is not a big word, with the magic of the gods, but human beings take medicine as a small path and omit However, the world has a known avenue, and does not see its transitive work, and all are doctors Considering the benefits of each beneficial person, how can there be a difference in the existence of his heart, that is, the gentleman so self-contained, although it may not be taken to be far away and great, and the benevolence of one of the thoughts of the creatures will want to be like a seed to gain, and it is also valuable, which is said to be the beauty of the predecessors, there are unattainable ones, to You Wangjun to explore Lu Bian, after the sages conferred the wonderful rebuke, to the end of the world, the doctor because of the contempt of man-made treatment, then the apricot field of the king tastes its ripeness, and the people are benefited by it, the sun is in the shape of the words, to recite its prosperity, but for the celebration of Gu's abundance.

I'm guessing you're the final assignment for an ancient Chinese class at a certain Normal University.

Then: then; Xu: Why not, why not; Against: the same as "return", return; Ben: Fundamentally.

Literal translation: So why not go back to the roots?

1 Contextual rhetorical question: The original sentence of "The Matter of Qi Huan and Jin Wen" is, "If the king wants to do it, then he will reverse its origin" The king refers to the great king Desire is the meaning of wanting to do is to execute is the pronoun, and it refers to the matter of benevolence and government

Fundamental: If the king wants to be benevolent, why don't he go back to the root of the matter? 2 Contextual Declarative Sentences If you want to do it, you must go back to the thing itself.

00 If the king wants to do it, he will rebel against its roots:

If the king wants to be benevolent, why doesn't he start from the roots?

So why not get back to its roots? (So why not start with it at its roots?) ）

So why not get to the bottom of it?

This is half-literate and half-white in the Ming Dynasty, which is not difficult to understand.

The wording of a poetic essay should not only not be the same (as with the lyrics), but should be diametrically opposed. Why? The wording of the poems is elegant, noble, vulgar and lowly, the importance is far-reaching, and the taboo is clear at a glance.

The wording of the lyrics and songs is not like this, the content is ** rumors in the streets and alleys, and the examples are expressed in the straight vernacular. But anyone who reads a legendary and incomprehensible place, or who does not see any benefit in reading it at first, and only understands its essence after careful consideration, is not a wonderful word, and you don't need to ask to know that this must be a contemporary song, not a song of the Yuan Dynasty. The writers of the Yuan Dynasty did not read books, but the songs they made were absolutely not a little book-bag-dropped, because they had the knowledge that could be used to drop the bookbag and were unwilling to use it.

The writers of the Yuan Dynasty were not without profound intentions, but the words they filled in were felt to be too simple and easy to understand, because their in-depth narrative methods were not because the words were plain and the artistic conception was not deep, and the songs of later generations were very deep in meaning and expression of the capital. Not to mention anything else, Tang Xianzu's "Resurrection" is considered by the world to be the final work of Yuan Qu. That's quite right.

Ask where its essence is, and you can answer it with two folds of "Dream" and "Dream Hunting". I think these two twists are very good, but they are still contemporary songs, not (comparable) Yuan songs. The first sentence of "Dream" says:

Sunny silk, blowing to the idle courtyard, swaying spring like a line. Like a gossamer, teasing the girl's love thread, this opening sentence will take such a deep thought, and the rest can be regarded as a dismal operation. But can one or two people in a hundred people who listen to "The Peony Pavilion" understand this meaning?

If Tang Xianzu's original intention of composing music is not here, but he feels something because he sees things, then he glimpses the gossamer, and has something to say, why bother with twists and turns, from the clear silk to the spring, can you associate the love with the clear silk from the spring and the clear silk? If "The Peony Pavilion" is so profound, then I'm afraid it is not easy for people who understand it to encounter it. If it is not easy to find someone who understands, why should it be played openly at a banquet for the noble and vulgar to enjoy?

Call.. Knock it all by hand and translate it yourself. There may be places where it is not precise enough, forgive me. I hope you can give it to me, although it's not much, it's also a recognition, otherwise I'll die of depression.

If you want to get those fish next to the lake, you might as well go back and weave your nets; Scoop up hot water to stop boiling water, and draw firewood from under the pot.

If you want to fish by the edge of the pool, you might as well step back and weave a net before you go fishing.

If you want to pour water to stop the boiling water, you might as well draw firewood from the bottom of the pot.

If you want to get a fish by the water, you might as well go home and weave a net.

Scoop up the boiling water in the pot and pour it back so that it cools down and does not boil, it is better to remove the firewood from the bottom of the pot.