在纷繁复杂的世界中，艺术如同一位智者，以超脱的姿态审视着万物。它挣脱尘世的枷锁，洗净心灵的尘埃，远离得失的困扰，于混沌中寻求一线清明。让我们一同走进“掌握自愈的艺术：超越是非之争，摆脱尘埃之苦，远离得失之惑”的世界，探寻艺术治愈的力量。

In the complex and intricate world, art acts like a wise person, examining all things with a transcendent posture. It breaks free from the shackles of the mundane world, washes away the dust of the soul, removes the troubles of gain and loss, and seeks a ray of clarity in the chaos. Let us together step into the world of "The Art of Self-healing: Beyond the disputes of right and wrong, shedding the burden of dust, and freeing oneself from the perplexity of gain and loss," and explore the power of art in healing.

1. 一个人最强大的自律，就是守口自保，守心自暖。

1. The most powerful self-discipline for a person is to guard their words to protect themselves and to keep their heart warm.

2. 口是是非门，舌是斩身剑。我们总会不由自主地通过说话来刷存在感，结果非但没有让别人高看一眼，还会得罪人，给自己埋雷惹祸。

2. The mouth is the gate of gossip, and the tongue is a sword that can cut the body. We always unconsciously use speech to boost our sense of existence, but instead of earning others' respect, we end up offending them and setting traps for ourselves, bringing trouble upon ourselves.

3. 我们总是太想得到一些东西，但因为种种原因又够不到，既拿不起，又放不下，最后在痛苦之中缠绵不起。

3. We always desire to obtain something very much, but for various reasons, we are unable to reach it. We can't pick it up and we can't put it down either, and eventually, we are caught in a web of suffering and can't pull ourselves out.

4. 余生，管住嘴，守住心，严格自律，稳妥而行。

4. In the remainder of my life, I will keep my mouth shut, guard my heart, strictly discipline myself, and proceed cautiously.

5. 非常受教的一段话：

5. A very enlightening passage:

6. “逢人不说人间事，便是人间无事人，可以谈天气，说日月星辰，花开花落，只是不要说人是非，不要去触碰人间的纷扰，只是纯粹地感受人间的美好，拒绝琐碎的对话，将更多的注意力放在有用的事情上，久之，得疏阔温婉之气，久之，己净，也令人敬。”

6. "If you don't talk about worldly matters when you meet people, you are a person without any worldly concerns. You can talk about the weather, the sun, the moon, the stars, the blooming and falling of flowers, but just don't discuss people's faults or meddle in the disturbances of the world. Just purely feel the beauty of the world, reject trivial conversations, and focus more on useful things. Over time, you will develop a temperament that is relaxed and gentle, and over time, you will become pure, and people will also respect you."

7. 来说是非者，便是是非人。

7. He who spreads rumors is a person of rumors.

8. 别人怎么样，和你毫无关系。一个人总是把自己的能量聚焦在别人身上，只会折腾自己，浪费自己，消耗自己，没事找事，吃力不讨好。最好的活法，就是不去关注别人的动态，不去揣摩别人的想法，不去窥探别人的生活，做好自己该做的事，过自己想要的日子，各自安好，保持必要的边界感。

8. What others do has nothing to do with you. If one always focuses their energy on others, they will only trouble themselves, waste their own time, deplete their own energy, create unnecessary trouble, and put in effort without gaining appreciation. The best way to live is not to pay attention to others' activities, not to guess others' thoughts, not to pry into others' lives, to do what you are supposed to do, to live the life you want, let everyone be at peace, and maintain a sense of necessary boundaries.

9. 没有人的生活是容易的。

9. No one's life is easy.

10. 有的人看起来光鲜亮丽，笑靥如花，满肚子的辛酸和委屈无人知晓。有的人似乎一帆风顺，无灾无难，背后却有人难以言说的苦楚。

10. Some people appear to be glossy and radiant, smiling beautifully, but their inner bitterness and grievances are unknown to others. Some seem to have everything going smoothly, without any misfortunes or difficulties, yet there are others behind them enduring unspeakable sorrows.

11. 人类的悲欢并不相同，世间皆苦，悲喜自渡。没有人会对你的生活感同身受，就像针不扎在别人的手上，就不会感受到那种锥心刺骨的疼。

11. The joys and sorrows of humans are not the same; in this world, everyone endures suffering, and we navigate our own joys and sorrows. No one can truly empathize with your life, just as a needle does not feel the piercing pain when it is not stuck in someone else's hand.

12. 如果你喜欢向别人倾诉自己的委屈和不如意，别人只会有两种态度，一是爱莫能助，二是幸灾乐祸。一边为你的境遇而叹息，一边又庆幸这件事情没有发生在自己身上。

12. If you like to complain about your grievances and dissatisfaction to others, they will only have two attitudes: one is to feel helpless, and the other is to take joy in your misfortune. They will sigh at your situation while also feeling fortunate that such an incident did not happen to them.

13. 你可以对着这个世界笑，但你一定不可以对着这个世界哭。

13. You can smile at this world, but you must never cry towards this world.

14. 别人未必认可你的笑声，至少可以治愈自己，但是别人一定会放大你的哭声，无意识之间渲染了你的悲凉，让你在痛苦的泥沼里越陷越深，万劫不复。

14. Others may not recognize your laughter, but at least it can heal yourself. However, others will undoubtedly amplify your cries, unintentionally painting your sadness, leading you deeper into the quagmire of pain, from which there is no return.

15. 一种真正的勇敢，就是不要患得患失。做任何事情都会有风险，事情越大，风险越大，目标越高，风险越高，利益越多，风险越多。如果你害怕失去，害怕失败，害怕失手，害怕可能发生的各种各样的后果，那就只能什么都不做，在贫穷里蹉跎到老，在孤独里耗尽一生。

15. True bravery is not to be overly concerned about gains and losses. There are risks involved in doing anything; the bigger the undertaking, the greater the risk, the higher the goal, the greater the risk, and the greater the potential benefits, the greater the risk. If you are afraid of losing, afraid of failure, afraid of making a mistake, and afraid of the various consequences that might occur, then you can only do nothing, waste your life in poverty, and exhaust your entire life in solitude.

16. 人生没有什么大不了的事情，一场体验而已。成功或者失败，荣耀或者耻辱，尊重或者贬低，都只是体验，当你死了，一切都不存在了，一切都没有意义了。

16. There are no big deals in life, it's just an experience. Success or failure, honor or disgrace, respect or belittlement, they are all experiences. When you die, everything disappears, everything becomes meaningless.

17. 所以，有梦想就去尝试，有目标就去追求，有爱人就去表达，失败了又怎么样，结果跟你不去行动不是一模一样吗？

17. So, if you have a dream, go for it; if you have a goal, pursue it; if you have a loved one, express your feelings. What's the matter if you fail? Isn't the outcome the same as if you hadn't taken action at all?

18. 宠辱不惊，去留无意，不要患得患失，构建一种积极乐观的心态，才能够过好这一生。

18. Take neither praise nor disgrace to heart, be indifferent to coming and going, do not worry about gains and losses, and only by cultivating a positive and optimistic mindset can you truly live a fulfilling life.

19. 人呐，一定得管住自己，不说是非，不诉沧桑，不患得失，从容前行，一往无前。

19. Oh, human beings, you must control yourself, refrain from speaking ill of others, do not lament the vicissitudes of life, do not worry about gains and losses, and proceed with composure, advancing unswervingly.

20. 第一节 陶渊明的人生道路与思想性格

20. Section 1: Tao Yuanming's Path in Life and His Intellectual and Character Traits

21. 以辞彭泽令为界的前期与后期 仕与隐的选择 贫与富的交战

21. The choice between serving and withdrawing from official positions, and the conflict between poverty and wealth, before and after the appointment of Pan Zeyu as the magistrate of Pengze.

22. 安贫乐道与崇尚自然 魏晋风流的代表

22. Embracing Poverty and Valuing Nature: A Representative of the Wei and Jin Styles

23. ，又名潜，字元亮，号五柳先生，寻阳柴桑（今江西九江附近）人。

23. He is also known as Qian, with the character name Yuanliang, and the title of Wu Liu Master. He is from Xunyang Chaisang (now near Jiujiang, Jiangxi Province).

24. 陶渊明生活在晋宋易代之际十分复杂的政治环境之中。他的曾祖父陶侃曾任晋朝的大司马；祖父做过太守，父亲大概官职更低一些而且在陶渊明幼年就去世了。在重视门阀的社会里，陶家的地位无法与王、谢等士族相比，但又不同于寒门。陶侃出身寒微，被讥为“小人”，又被视为有篡位野心之人。可以想见，他的后人在政治上的处境是相当尴尬的。

24. Tao Yuanming lived in a very complex political environment during the transition between the Jin and Song dynasties. His great-grandfather, Tao Kan, had served as the Grand Marshal of the Jin Dynasty; his grandfather had been a governor, and his father held a lower official position and passed away when Tao Yuanming was still young. In a society that valued lineage, the status of the Tao family could not be compared to that of the aristocratic families like the Wangs and the Shes, yet it was also different from that of the lower classes. Tao Kan came from a humble background, was mocked as a "little man," and was viewed as someone with ambitions to usurp the throne. It is easy to imagine that his descendants found themselves in a quite awkward situation politically.

25. 陶渊明在柴桑的农村里度过少年时代，“少无适俗韵，性本爱丘山”（《归园田居》其

25. Tao Yuanming spent his childhood in the countryside of Caisang, "Being young, I had no taste for the world's ways, my nature is to love the hills and mountains" (from "Return to the Cottage").

26. ，便是那时生活的写照。他常说因家贫而不得不出仕谋生，这固然是实情，但也不能排除一般士人具有的那种想要建功立业的动机。“猛志逸四海，骞翮思远翥”（《杂诗》其

26. This is a portrayal of life at that time. He often said that he had to take up a government post to make a living due to his family's poverty, which was indeed true, but it also cannot exclude the motivation that ordinary scholars have to achieve great achievements and establish a career. "Arrogant ambition stretches across the four seas, soaring wings yearn for distant flights" (from "Miscellaneous Poems").

27. 就透露了这一消息。陶渊明29岁曾任江州祭酒，不久即辞职。后来江州召为主簿，他未就任。

27. It was disclosed this piece of news. Tao Yuanming once served as the Jiuju (official in charge of ritual) in Jiangzhou at the age of 29 and resigned soon after. Later, he was called to serve as the Assistant to the Prefect in Jiangzhou, but he did not take up the position.

28. ，陶渊明到江陵，入荆州刺史兼江州刺史桓玄幕。当时桓玄掌握着长江中上游的军政大权，野心勃勃图谋篡晋。陶渊明便又产生了归隐的想法，在隆安五年（

28. Tao Yuanming arrived in Jiangling and joined the court of桓玄, who was both the Governor of Jingzhou and the Governor of Jiangzhou. At that time,桓玄 held significant military and political power in the middle and upper reaches of the Yangtze River, and harbored ambitions to seize the throne from the Jin Dynasty. Tao Yuanming once again felt the desire to withdraw from the world, and this occurred in the fifth year of the隆安 era (year missing).

29. 所写的《辛丑岁七月赴假还江陵夜行涂口》中说：“诗书敦素好，林园无世情。如何舍此去，遥遥至西荆！”这年冬因母孟氏卒，便回寻阳居丧了。此后政局发生了急剧的变化，安帝元兴元年（

29. In the written piece "July Journey to Jingling on the Year Xinchou, Returning to Jiangling at Night," it says: "Poetry and books are cherished for their simplicity, the gardens have no worldly desires. How can one forsake this for the distant Western Jing?" That winter, due to the death of his mother Mengshi, he returned to Xunyang to mourn. After that, the political situation underwent rapid changes, with Emperor An's Yuanxing Year 1 (

30. ，桓玄以讨尚书令司马元显为名，举兵东下攻入京师。元兴二年（

30.桓玄以讨伐尚书令司马元显为名，起兵东下，攻入京城。元兴二年（

31. 刘裕起兵讨伐桓玄，入建康，任镇军将军，掌握了国家大权，给晋王朝带来一线希望。于是陶渊明又出任镇军将军刘裕的参军，在赴任途中写了《始作镇军参军经曲阿作》。他的心情矛盾，一方面觉得时机到来了，希望有所作为：“时来苟冥会，婉辔憩通衢。”另一方面又眷恋着田园的生活：“聊且凭化迁，终返班生庐。”这时刘裕正集中力量讨伐桓玄及其残馀势力，陶渊明在刘裕幕中恐难有所作为。到了第二年即安帝义熙元年（

31. Liu Yu rose up to wage war against Huan Xuan, entered Jiankang, and was appointed as the General of the Army, gaining control of the state's great powers, bringing a glimmer of hope to the Jin Dynasty. Thus, Tao Yuanming once again served as the military aide to Liu Yu, the General of the Army, and wrote "The Start of Serving as the Military Aide, Passing Qu An on the Way" during his journey to take office. He was conflicted in his feelings, on one hand feeling that the time had come and hoping to make a mark: "When opportunity comes, let us not hesitate, let us take a leisurely rest on the main road." On the other hand, he was nostalgic for the life of the countryside: "Let us temporarily rely on the changing of the seasons, and eventually return to the simple life of the scholar's residence." At this time, Liu Yu was concentrating his efforts on waging war against Huan Xuan and his remaining forces. Tao Yuanming might find it difficult to make a significant contribution within Liu Yu's camp. The following year was the first year of Emperor An's reign, Yi Xi (412 AD),...

32. ，他便改任建威将军江州刺史刘敬宣的参军。这年八月又请求改任彭泽县令，在官八十馀日，十一月就辞官归隐了。这次辞去县令的直接原因，据《宋书》本传记载：“郡遣督邮至，县吏白：‘应束带见之。’潜叹曰：‘我不能为五斗米折腰向乡里小人！’即日解印绶去职。”而他辞官时所作的《归去来兮辞》说出了更深刻的原因：“归去来兮，请息交以绝游，世与我而相违，复驾言兮焉求！”陶渊明彻底觉悟到世俗与自己崇尚自然的本性是相违背的，他不能改变本性以适应世俗，再加上对政局的失望，于是坚决地辞官隐居了。

32. He was then appointed as a military advisor to General Liu Jingxuan, the刺史 of Jiangzhou. In that August, he requested a transfer to become the magistrate of Pengze County. After serving in office for over eighty days, he resigned in November. The direct reason for his resignation as recorded in his biography in the "Book of the Song" was: "When the prefect sent a supervisor to the county, the county officials told him: 'You should wear formal attire to meet him.' He sighed in his heart: 'I cannot bow down to the local commoners for five measures of rice!' And he resigned immediately, taking off his official seal and belt." In his resignation poem "Return to My Native Place," he expressed a deeper reason: "Return to my native place, please sever my social ties and end my worldly pursuits. The world is contrary to me, so what more can I seek in this carriage?" Tao Yuanming realized profoundly that the secular world was contrary to his own nature that cherished nature. He could not change his nature to adapt to the world and, coupled with his disappointment in the political situation, he firmly decided to resign and retire to seclusion.

33. 辞彭泽令，是陶渊明一生前后两期的分界线。此前，他不断在官僚与隐士这两种社会角色中做选择，隐居时想出仕，出仕时要归隐，心情很矛盾。此后他坚定了隐居的决心，一直过着隐居躬耕的生活，但心情仍不平静：“日月掷人去，有志不获骋。念此怀悲凄，终晓不能静。”（《杂诗》其

33. Resigning from the position of the Magistrate of Pingerze marked the boundary between the two periods in Tao Yuanming's life. Before this, he was constantly choosing between the two social roles of a bureaucrat and a recluse, feeling conflicted: when he was in seclusion, he wanted to serve in office, and when he was serving, he wanted to withdraw. After this, he firmly resolved to live in seclusion, and he lived a life of farming and retirement. However, his mind was still not at peace: "The sun and moon cast people away, and one's ambitions are not fulfilled. Thinking about this, I am filled with sorrow, and I cannot calm down until dawn." (Miscellaneous Poems, Poem X)

34. 他在诗里一再描写隐居的快乐，表示隐居的决心，如“且共欢此饮，吾驾不可回”（《饮酒》其

34. He repeatedly describes the joy of seclusion in his poetry, expressing his determination to lead a reclusive life, as in the line "Let us enjoy this drink together, my carriage cannot be turned back" (from "Drinking").

35. ； “托身已得所，千载不相违”（《饮酒》其

35. "Having found the place where I rest my body, a thousand years will not separate us" (From "Drinking").

36. 。这固然是他真实的感受，但也可以视为他坚定自己决心的一种方法。在后期他并非没有再度出仕的机会，但是他拒绝了。晋朝末年曾征他为著作佐郎，不就。刘裕篡晋建立宋朝，他更厌倦了政治，在《述酒》诗里隐晦地表达了他对此事的想法。到了晚年他贫病交加， “江州刺史檀道济往候之，偃卧瘠馁有日矣。道济谓曰：‘贤者处世，天下无道则隐，有道则至。今子生文明之世，奈何自苦如此？’对曰：‘潜也何敢望贤，志不及也。’道济馈以粱肉，麾而去之。”（萧统《陶渊明传》）宋文帝元嘉四年去世前写了一篇《自祭文》，文章最后说：“人生实难，死如之何？呜呼哀哉！” 这成为他的绝笔。死后，朋友们给他以谥号曰“靖节先生”。他的好友颜延之为他写了诔文，这篇诔文是研究陶渊明的重要资料。《宋书》、《晋书》、《南史》都有他的传记。

36. This was indeed his genuine feeling, but it could also be seen as a method for him to strengthen his resolve. In the later stages, he did not lack opportunities to resume his official career, but he refused. At the end of the Jin Dynasty, he was invited to be a Zuo Lang (assistant in charge of writing), but he declined. Liu Yu, having overthrown the Jin Dynasty and established the Song Dynasty, further exhausted him with politics. In his poem "Describing Alcohol," he implicitly expressed his thoughts on the matter. In his later years, he suffered from poverty and illness. The Jiangzhou刺史 (governor) Fan Daoji went to visit him, and he was lying on a thin and emaciated bed for days. Fan Daoji said to him, "A wise person in the world retreats when the world is without virtue and advances when there is virtue. Now you are living in a world of civilization, why do you subject yourself to such suffering?" He replied, "I, Chuan, how could I aspire to be a wise person, my aspirations are not up to that level." Fan Daoji sent him some millet and meat, but he waved them away. (From Xiao Tong's "Tao Yuanming's Biography") Before the death of Emperor Wendi of the Song Dynasty, he wrote an "Autobiographical Oration," in which he said at the end, "Life is truly difficult, and death is even more so. Alas!" This became his final words. After his death, his friends bestowed upon him the posthumous title of "Jingjie Master." His good friend Yan Yan wrote a eulogy for him, which is an important piece of research material about Tao Yuanming. His biographies can be found in the "Book of the Song," "Book of the Jin," and "Book of the Southern dynasties."

37. 陶渊明的作品，在他生前流传不广。（梁）萧统加以搜集整理，编了《陶渊明集》，并为之写序、作传。萧统所编陶集虽然已经佚失，但此后的陶集，如已佚的北齐阳休之本、北宋宋庠本、北宋僧思悦本，以及今存的一些宋代刻本：如汲古阁藏十卷本、曾集刻本，都是在此基础上重编而成的。陶渊明的作品今存诗121首，赋、文、赞、述等12篇，另有一些作品的真伪还不能肯定。

37. Tao Yuanming's works were not widely circulated during his lifetime. (Liang) Xiao Tong collected and organized them, compiling the "Selections of Tao Yuanming" and writing an introduction and biography for him. Although the Tao collection compiled by Xiao Tong has been lost, the subsequent collections, such as the lost Beiting Yang Xiuben, the Song Dynasty Song Xiang edition, the Northern Song Dynasty Seng Siyue edition, as well as some extant Song Dynasty blockprints: such as the ten-volume edition from Ji Gu Ge, and the Zeng Ji print edition, were all recompiled based on this. Today, 121 poems by Tao Yuanming are still extant, along with 12 pieces of fu, essays, encomiums, and descriptions, and some works' authenticity is still uncertain.

38. 安贫乐道与崇尚自然，是陶渊明思考人生得出的两个主要结论，也是他人生的两大支柱。

38. Embracing poverty and loving the path of nature are the two main conclusions that Tao Yuanming drew from his contemplation of life, and they also serve as the two main pillars of his life.

39. “安贫乐道”是陶渊明的为人准则。他所谓“道”，偏重于个人的品德节操方面，体现了儒家思想。如“匪道曷依，匪善奚敦”（《荣木》）。“好爵吾不萦，厚馈吾不酬。……朝与仁义生，夕死复何求”（《咏贫士》其

39. "Enjoying simplicity and contentment in poverty" is Tao Yuanming's principle of conduct. What he refers to as "the way" emphasizes the aspect of personal virtue and integrity, reflecting Confucian thought. As in "Without the way, what can we rely on? Without goodness, what can we cherish?" (From "Rong Mu"). "I do not yearn for noble titles, nor do I seek for abundant gifts. ... In the morning, I come into being with benevolence and righteousness, and in the evening, what more could I desire?" (From "Song of Poor Scholars").

40. 。他特别推崇颜回、黔娄、袁安、荣启期等安贫乐道的贫士，要像他们那样努力保持品德节操的纯洁，决不为追求高官厚禄而玷污自己。他并不一般地鄙视出仕，而是不肯同流合污。他希望建功立业，又要功成身退，像疏广对疏受所说的“知足不辱，知止不殆”。他也考虑贫富的问题，安贫和求富在他心中常常发生矛盾，但是他能用“道”来求得平衡：“贫富常交战，道胜无戚颜。”（《咏贫士》其

40. He particularly admires the poor scholars who are content with poverty and joy in the way of life, such as Yan Hui, Qian Lou, Yuan An, Rong Qiji, etc. He strives to maintain the purity of their character and virtue as they do, and would never tarnish himself by pursuing high office and wealth. He does not generally disdain serving in office, but rather refuses to be corrupted by the same stream. He hopes to establish achievements and build a career, but also to retire with honor, as what Shu Guang said to Shu Shou, "Know contentment and you will not be disgraced; know when to stop and you will not be in danger." He also considers the issue of wealth and poverty, and often finds a contradiction between being content with poverty and seeking wealth in his heart. However, he can achieve a balance using "the way": "Wealth and poverty often clash, but when the way prevails, there is no cause for distress." (From "Celebration of Poor Scholars" part X)

41. 而那些安贫乐道的古代贤人，也就成为他的榜样：“何以慰吾怀，赖古多此贤。” （《咏贫士》其

41. And those ancient sages who were content with poverty and joyous in their ways became his role models: "How can I comfort my heart? It is because of these many virtuous individuals from ancient times." (From the poem "Praising the Poor")

42. 他的晚年很贫穷，到了捱饿的程度，但是并没有丧失其为人的准则。

42. In his later years, he lived in poverty, even to the point of hunger, but he never lost his principles as a person.

43. 崇尚自然是陶渊明对人生的更深刻的哲学思考。“自然”一词不见于《论语》、《孟子》，是老庄哲学特有的范畴。老庄所谓“自然”不同于近代与人类社会相对而言的客观的物质性的“自然界”，它是一种状态，非人为的、本来如此的、自然而然的．世间万物皆按其本来的面貌而存在，依其自身固有的规律而变化，无须任何外在的条件和力量。人应当顺应自然的状态和变化，抱朴而含真。陶渊明希望返归和保持自己本来的、未经世俗异化的、天真的性情。所谓“质性自然、非矫厉所得”（《归去来兮辞序》），说明自己的质性天然如此，受不了绳墨的约束。所谓“久在樊笼里，复得返自然”（《归园田居》其

43. The admiration for nature is a more profound philosophical reflection on life by Tao Yuanming. The word "nature" does not appear in the "Analects" or the "Mencius," and it is a unique category of the Laozi and Zhuangzi philosophy. The "nature" referred to by Laozi and Zhuangzi is different from the objective material "natural world" that is relative to human society in modern times. It is a state, not artificial, original, and natural. All things in the world exist in their true forms and change according to their inherent laws, without the need for any external conditions or forces. People should conform to the state and changes of nature, maintain simplicity and truth. Tao Yuanming hoped to return to and maintain his original, uncorrupted, innocent nature. The phrase "The nature is inherent, not something that can be achieved by artificial means" (from the Preface to "Return to the Native Land") explains that his nature is original and cannot bear the constraints of rules. The phrase "Having been long in the cage, I have finally returned to nature" (from "Retreat to the Country") suggests that Tao Yuanming wanted to regain his true self, unaltered by the world.

44. ，表达了返回自然得到自由的喜悦。在《形影神》里，他让“神”辨自然以释“形”、“影”之苦。“形”指代人企求长生的愿望，“影”指代人求善立名的愿望，“神”以自然的之义化解它们的苦恼。形影神三者，还分别代表了陶渊明自身矛盾着的三个方面，三者的对话反映了他人生的冲突与调和。陶渊明崇尚自然的思想以及由此引导出来的顺化、养真的思想，已形成比较完整而一贯的哲学。

44. It expresses the joy of achieving freedom by returning to nature. In "Spirit, Shadow, and Body," he lets the "Spirit" interpret nature to alleviate the suffering of the "Body" and the "Shadow." The "Body" represents the desire of people to seek longevity, while the "Shadow" represents the desire of people to achieve a good reputation. The "Spirit" uses the meaning of nature to resolve their distress. The three aspects of "Body," "Shadow," and "Spirit" also respectively represent the three conflicting aspects of Tao Yuanming himself, and their dialogue reflects his life's conflicts and reconciliation. Tao Yuanming's philosophy of admiring nature and the resulting thoughts of adaptation and cultivation of true nature have formed a relatively complete and consistent philosophy.

45. 总之，陶渊明的思想可以这样概括：通过泯去后天的经过世俗熏染的“伪我”，以求返归一个“真我”。陶渊明看到了社会的腐朽，但没有力量支改变它，只好追求自身道德的完善。他看到了社会的危机，但找不到正确的途径去挽救它，只好求救于人性的复归。这在他自己也许能部分地达到，特别是在他所创造的诗境里，但作为医治社会的药方却是无效的。

45. In summary, Tao Yuanming's thought can be summarized as follows: by erasing the "false self" that has been corrupted by secular influences, he seeks to return to a "true self." Tao Yuanming saw the corruption of society, but lacked the power to change it, so he pursued the perfection of his own morality. He saw the crisis of society, but could not find the correct path to save it, and had to turn to the回归 of human nature. This may have been partly achieved in his own life, especially in the poetic realm he created, but as a prescription for healing society, it was ineffective.

46. 陶渊明是魏晋风流的一位代表。魏晋风流是魏晋士人所追求的一种人格美，或者说是他们所追求的艺术化的人生，用自己的言行、诗文使自己的人生艺术化。以世俗的眼光看来，陶渊明的一生是很“枯槁”的，但以超俗的眼光看来，他的一生却是很艺术的。他的《五柳先生传》、《归去来兮辞》、《归园田居》、《时运》等作品，都是其艺术化人生的写照。他求为彭泽县令和辞去彭泽县令的过程，对江州刺史王弘的态度，抚弄无弦琴的故事，取头上葛巾漉酒的趣闻，也是其艺术化人生的表现。而酒，则是其人生艺术化的一种媒介。陶渊明可以说是魏晋风流的杰出代表。

46. Tao Yuanming is a representative of the style of the Wei and Jin dynasties. The style of the Wei and Jin dynasties refers to the pursuit of a kind of personal beauty by scholars of the Wei and Jin dynasties, or what can be said to be their pursuit of an artistic life, where they artisticize their lives through their words and actions, poetry, and literature. From a secular perspective, Tao Yuanming's life seemed very "sterile," but from a transcendental perspective, it was very artistic. His works such as "The Story of Mr. Wu Liu," "The Ode to Return," "Retirement to the Garden," and "The Times" are all reflections of his artistic life. His quest for the post of County Magistrate of Pengze and his resignation from the post, his attitude towards Wang Hong, the Governor of Jiangzhou, the story of playing a zither without strings, and the amusing anecdote of filtering wine with a bamboo hat, are also manifestations of his artistic life. And wine serves as a medium for the artisticization of his life. Tao Yuanming can be said to be an outstanding representative of the style of the Wei and Jin dynasties.

47. 第二节 陶渊明的田园诗及其他

47. Section 2: Tao Yuanming's idyllic poems and others

48. 陶诗题材的分类 中国文学的新题材：田园诗 咏怀诗与咏史诗对前 人的继承发展 行役诗中表现的苦闷 赠答诗中表现的深情

48. Classification of Tao Po's Themes: New Themes in Chinese Literature: Pastoral Poems, Poems of Reflection and Poems of History; the Inheritance and Development from Predecessors; the Suffering Expressed in Travel Poems; and the Deep Affection Expressed in Gift and Response Poems.

49. 陶诗的题材主要可以分为五类：田园诗、咏怀诗、咏史诗行役诗、赠答诗。

49. The themes of Tao Shi's poetry can mainly be divided into five categories: pastoral poems, meditative poems, historical poems, travel poems, and exchange poems.

50. 田园诗和山水诗往往并称，但这是两类不同的题材。田园诗会写到农村的风景，但其主体是写农村的生活、农夫和农耕。山水诗则主要是写自然风景，写诗人主体对山水客体的审美，往往和行旅联系在一起。陶渊明的诗严格地讲只有《游斜川》一首是山水诗，他写得多的是田园诗。田园诗是他为中国文学增添的一种新的题材，以自己的田园生活为内容，并真切地写出躬耕之甘苦，陶渊明是中国文学史上的第一人。

50. Pastoral poetry and landscape poetry are often mentioned together, but they are two different genres. Pastoral poetry will describe the scenery of the countryside, but its main content is about the life in the countryside, farmers, and agricultural work. Landscape poetry, on the other hand, mainly focuses on natural scenery and the poet's aesthetic appreciation of the landscape as an object, often associated with travel. In a strict sense, only one poem by Tao Yuanming, "Traveling to Xiechuan", is considered a landscape poem. What he wrote more of was pastoral poetry. Pastoral poetry was a new genre he added to Chinese literature, with its content focusing on his own rural life and sincerely depicting the joys and sorrows of farming. Tao Yuanming is the first person in the history of Chinese literature to do so.

51. 他的田园诗有的是通过描写田园景物的恬美、田园生活的简朴，表现自己悠然自得的心境。或春游、或登高、或酌酒、或读书、或与朋友谈心，或与家人团聚，或盥濯于檐下，或采菊于东篱，以及在南风下张开翅膀的新苗、日见茁壮的桑麻，无不化为美妙的诗歌。如“山涤馀霭，宇暖微霄。有风自南，翼彼新苗” （《时运》）。写山村的早晨，晨雾渐渐消失，南风使新苗长上了翅膀。“邻曲时时来，抗言谈在昔。奇文共欣赏，疑义相与析”（《移居》其

51. His pastoral poems are filled with descriptions of the serene beauty of rural landscapes and the simplicity of rural life, expressing his relaxed and contented state of mind. Whether it's going for a spring outing, climbing a mountain, drinking wine, reading books, conversing with friends, gathering with family, washing oneself under the eaves, picking chrysanthemums from the eastern fence, or the tender seedlings spreading their wings under the south wind, growing stronger by the day, all these are transformed into wonderful poetry. As in "The mountains wash away the remaining mist, the mansion warms slightly with the faint clouds. A breeze blows from the south, nourishing the new seedlings" (from "Seasons"), which describes the morning in a mountain village as the morning mist slowly disperses, and the south wind gives wings to the new seedlings. "The neighbors often come, discussing past events. We share wonderful writings, and we analyze doubts together" (from "Relocation"), which writes about spending time with neighbors, discussing the past, appreciating excellent literature, and jointly resolving doubts.

52. 。写邻居和自己一起谈史论文的情形，那种真率的交往令人羡慕。再如《归园田居》其

52. Describe the situation of discussing historical essays with neighbors and yourself, a sincere interaction that is enviable. For example, in "Retirement to the Garden" by...

53. 少无适俗韵，性本爱丘山。误落尘网中，一去三十年。羁鸟恋旧林，池鱼思故渊。开荒南野际，守拙归园田。方宅十馀亩，草屋八九间。榆柳荫后檐，桃李罗堂前。暖暖远人村，依依墟里烟。狗吠深巷中，鸡鸣桑树颠。户庭无尘杂，虚室有馀闲。久在樊笼里，复得返自然。

53. At a young age, I had no taste for the world's customs, my nature was to love the hills and mountains. I mistakenly fell into the dusty net of the world, and have been gone for thirty years. The caged bird longs for its old forest, the pond fish remembers its former deep waters. I cleared land in the southern wilderness, and returned to my simple rural home. My house has over ten acres, with eight or nine thatched rooms. Elm and willow trees cast shadows over the back eaves, peach and plum trees line the front hall. The distant village looks warm and inviting, the smoke from the hamlet is affectionate. Dogs bark in the deep alleys, crows caw on the mulberry trees. The courtyard is free from dust and noise, the empty room has ample leisure. Longing for the cage within, I finally return to nature.

54. 守拙与适俗，园田与尘网，两相对比之下，诗人归田后感到无比愉悦。南野、草屋、榆柳、桃李、远村、近烟、鸡鸣、狗吠，眼之所见耳之所闻无不惬意，这一切经过陶渊明点化也都诗意盎然了。“暖暖远人村，依依墟里烟”一远一近， “狗吠深巷中，鸡鸣桑树颠”以动写静，简直达到了化境。

54. Comparing the simplicity and adapting to the customs, the rural fields with the dusty net of the city, the poet felt an immense joy after returning to the countryside. Southern wilderness, grass houses, elms and willows, peach and plum trees, distant villages, nearby smoke, the sound of roosters crowing and dogs barking, everything seen and heard was pleasing to the eye and ear. All these have been infused with poetic charm by Tao Yuanming. "Warm and distant the village of others, tenderly clinging the smoke of the hamlet" – one distant and one close, "Dog barking in the deep alley, the crowing of chickens on the mulberry trees" – using movement to depict stillness, it has reached the realm of perfection.

55. 他的田园诗有的着重写躬耕的生活体验，这是其田园诗最有特点的部分，也是最为可贵的部分。《诗经》中有农事诗，那是农夫们一边劳动一边唱的歌。至于士大夫亲身参加农耕，并用诗写出农耕体验的，陶渊明是第一位。陶渊明之后的田园诗真正写自己劳动生活的也不多见。《归园田居》其三是这方面的代表作：

55. His pastoral poems often focus on the experience of manual farming, which is the most distinctive and valuable part of his work. The Book of Songs contains poems about farming, which are songs sung by farmers while working. As for scholars and officials who personally participated in farming and wrote poems about their farming experiences, Tao Yuanming was the first. After Tao Yuanming, it is not common to find pastoral poems that truly depict the writer's own labor life. A representative work in this regard is the third chapter of "Retreat to the Country Garden":

56. 种豆南山下，草盛豆苗稀。晨兴理荒秽，带月荷锄归。道狭草木长，夕露沾我衣。衣沾不足惜，但使愿无违。

56. Plant beans under the southern mountain, the grass is lush but the bean sprouts are sparse. In the morning, I rise to tidy the weeds, returning with a hoe under the moonlight. The path is narrow, and the grass and trees are tall, the evening dew soaks my clothes. It's not a loss to have my clothes soaked, just as long as my wishes are not thwarted.

57. 这是一个从仕归隐田园从事躬耕者的切实感受，带月荷锄、夕露沾衣，实景实情生动逼真。而在农耕生活的描写背后，隐然含有农耕与为官两种生活的对比，以及对理想人生的追求。《庚戌岁九月中于西田获早稻》写出人生的理念：

57. This is a heartfelt experience of a person who has retired from officialdom to return to the countryside and engage in manual farming. Carrying a hoe under the moonlight and having dew wet one's clothes at dusk, the vivid reality is lifelike and striking. Behind the description of rural life, there is an implicit contrast between farming and official life, and a pursuit of an ideal life. "In the Ninth Month of the Year Gengxu, Harvesting Early Rice in the Western Fields" writes about the philosophy of life:

58. 人生归有道，衣食固其端。孰是都不营，而以求自安。开春理常业，岁功聊可观。晨出肆微勤，日入负耒还。山中饶霜露，风气亦先寒。田家岂不苦，弗获辞此难。四体诚乃疲，庶无异患干。盥濯息檐下，斗酒散襟颜。遥遥沮溺心，千载乃相关。但愿长如此，躬耕非所叹。

58. Life has its own path, and the basics of clothing and food are its foundation. Who would neglect both, seeking only self-comfort? As spring arrives, I manage my usual tasks, and the year's efforts are worth observing. In the morning, I go out to work diligently, and at dusk, I return with my hoe. In the mountains, frost and dew are abundant, and the winds are already cold. Is it not difficult for farmers? Yet I cannot avoid this hardship. My body is truly weary, but I hope for no other troubles to come. Washing and resting under the eaves, a cup of wine spreads joy across my face. The distant heart of Juyu is connected through the ages. I wish to continue like this, to farm is not something to complain about.

59. 陶渊明认为，衣食是人生之道的开端，不劳动什么都谈不到。诗里写到劳动的艰辛，写到一天劳动之后回家休息时得到的快慰，都很真切。“田家岂不苦，弗获辞此难”，写出农民普遍的感受。“四体诚乃疲，庶无异患干”，写出一个从仕途归隐躬耕的士人的特殊感受。

59. Tao Yuanming believed that food and clothing are the beginning of the path of life, and without labor, nothing can be discussed. His poems vividly describe the hardships of labor and the joy of resting at home after a day's work. "Is it not hard for the farmer, but I cannot avoid this difficulty," expresses the common feelings of farmers. "The four limbs are truly tired, but I hope there will be no other troubles," conveys the special feelings of a scholar who has retired from officialdom to farm.

60. 他有些田园诗是写自己的穷困和农村的凋敝。如《怨诗楚调示庞主簿邓治中》： “炎火屡焚如，螟蜮恣中田。风雨纵横至，收敛不盈廛。夏日长抱饥，寒夜无被眠。造夕思鸡鸣，及晨愿乌迁。”《归园田居》其

60. Some of his pastoral poems are about his own poverty and the decline of the countryside. For example, in the poem "Complaint Poem in Chu Tune to Show Pang Zhubu and Deng Zhizhong": "Frequent fires burn fiercely, the pests and vermin run amok in the fields. The wind and rain come in all directions, the harvest is not enough to fill the granary. In the long summer, I often go hungry, in the cold night, I cannot sleep without a quilt. At dusk, I think of the rooster's crowing, and in the morning, I wish for the crow's flight." (The poem "Return to the Garden and the Village")

61. “徘徊丘垄间，依依昔人居。井灶有遗处，桑竹残朽株。借问采薪者，此人皆焉如。薪者向我言，死没无复途。”通过这些诗可以隐约地看到，在战乱和灾害之中农村的面貌。

61. "Wandering amidst the hills and tombs, the ancient residents linger. There are remnants of wells and stoves, with the withered and rotten stumps of mulberry and bamboo. Asking the wood gatherers, 'How are these people now?' The wood gatherers told me, 'They are all gone, there is no longer a way back.'" Through these poems, one can faintly glimpse the appearance of rural areas amidst war and disasters.

62. 咏怀诗和咏史诗内容有相近之处，咏史也是咏怀，不过是借史实为媒介而已。他的咏怀诗有些是以组诗的形式写成的，如《饮酒》、《拟古》、《杂诗》。他的咏史诗所咏的对象偏重于古代的人物，如“三良”、“二疏”、荆轲，以及《咏贫士》所写的古代贫士；《读山海经》也可归入这一类。这些咏怀、咏史之作，明显地继承了阮籍、左思诗歌的传统，又有陶渊明自己的特点。这就是围绕着出仕与归隐这个中心，表现自己不与统治者同流合污的品格。其中有对自己生平的回顾，如《饮酒》其十九；有对社会的抨击，如《饮酒》其二十。不乏惋惜也不乏激愤，如《咏荆轲》。从《杂诗》其二可以看出，陶渊明的忧愤是深而且广的：

62. The content of elegiac poems and historical odes has similarities, with historical odes also being a form of elegy, merely using historical facts as a medium. Some of his elegiac poems are composed in the form of sequences, such as "Drinking," "Imitating Antiquity," and "Miscellaneous Poems." The historical odes he wrote mainly focus on ancient figures, such as "The Three Faithful," "The Two Sages," Jing Ke, and the ancient poor men depicted in "Ode to Poor Men"; "Reading the Classic of Mountains and Seas" also belongs to this category. These elegiac and historical works clearly inherit the tradition of阮籍 and 左思 poetry, and also have the characteristics of Tao Yuanming himself. This is centered around the themes of entering government service and withdrawing from the world, showcasing his character that does not mingle with the rulers. Among them, there are reflections on his own life, such as the 19th "Drinking"; there are also criticisms of society, such as the 20th "Drinking." There is not only regret but also fury, as seen in "Ode to Jing Ke." From the second "Miscellaneous Poem," it can be seen that Tao Yuanming's concerns and frustrations are deep and broad:

63. 白日沦西阿，素月出东岭。遥遥万里辉，荡荡空中景。风来入房户，夜中枕席冷。气变悟时易，不眠知夕永。欲言无余和，挥杯劝孤影。日月掷人去，有志不获骋。念此怀悲凄，终晓不能静。

63. The sun sets in the west, the bright moon rises from the eastern ridge. The distant light shines ten thousand miles, the vast scenery in the sky. The wind comes into the room, the pillow and bedding are cold in the night. Changes in the atmosphere remind me of the fleeting time, without sleep I know the long night. Wanting to speak, there's no one to echo; I raise my cup and urge my solitary shadow. Days and nights cast people away, ambitions remain unfulfilled. Thinking of this, I feel melancholic, and I cannot calm down until dawn.

64. 这首诗写一个不眠的秋夜，用环境的清冷衬托出自己心情的孤独，又以时光的流逝引出有志未骋的悲凄，是陶渊明咏怀诗中的代表作。

64. This poem depicts an sleepless autumn night, using the coolness of the environment to highlight the loneliness of the poet's own mood, and with the passage of time, it evokes the melancholy of unfulfilled ambitions. It is a representative work among Tao Yuanming's poems of contemplation.

65. “诗书敦宿好，林园无世情。如何舍此去，遥遥至西荆。” （《辛丑岁七月赴假还江陵夜行涂口》）“伊余何为者，勉励从兹役。”（《乙已岁三月为建威参军使都经钱溪》）

65. "Devoted to poetry and books, I cherish old friendships, free from worldly desires in my forest and garden. How can I leave this place, journeying afar to the western Jing?" (From "In the seventh month of the year Xin Niu, returning to Jiangling after taking leave, traveling at night by Tu Kou") "What am I doing here, I ask myself, only to strive and serve from this position." (From "In the third month of the year Yi Ji, serving as a military aide to the Jianwei General, traveling to the capital via Qianxi")

66. 陶渊明的赠答诗颇能见其对友人的敦厚之情。赠答是古已有之的传统题材，传为苏李赠答的诗歌以叙离情见长，曹植的《赠白马王彪》以抒幽愤著名，刘桢的《赠从弟》表现了高洁的品格，嵇康的《赠秀才入军》展示了洒脱的情趣。陶渊明的赠答诗又有他自己的特点：以其真挚的感情、家常的内容、隽永的意味、既不火热也不冷淡的语调，为自己塑造了一位仁厚长者的形象。如：“霭霭停云，蒙蒙时雨。八表同昏，平路伊阻。静寄东轩，春醪独抚。良朋悠邈，搔首延伫。” （《停云》）“飘飘西来风，悠悠东去云。山川千里外，言笑难为因。良才不隐世，江湖多贱贫。脱有经过便，念来存故人。”（《与殷晋安别》）《答庞参军》是其赠答诗中最深沉的一首：

66. Tao Yuanming's gift poems are quite revealing of his sincere affection for his friends. Gift poems are a traditional subject matter that dates back to ancient times. The poems attributed to the gift exchange between Su and Li are renowned for their descriptions of parting emotions, Cao Zhi's "Presenting the White Horse King Biao" is famous for expressing deep resentment, Liu Zhen's "Presenting to a Relative" showcases an noble character, and Ji Kang's "Presenting a Talented Scholar to Join the Military" displays a carefree temperament. Tao Yuanming's gift poems also have their own unique characteristics: through his sincere emotions, domestic content, profound meaning, and a tone that is neither overly fervent nor indifferent, he has shaped the image of a benevolent elder. For example: "Misty clouds stop, drizzle is hazy. All eight directions are dark, the even path is blocked. In tranquility, I stay in the eastern pavilion, alone with the spring wine. Distant dear friend, scratching my head, waiting for your arrival." (《Stop Clouds》）"The wind from the west comes fluttering, the clouds drift eastward leisurely. Beyond the thousands of miles of mountains and rivers, it's hard to find a reason for laughter. A talented person does not hide in the world, the rivers and lakes are filled with the poor and humble. If there's a chance to pass by, I will think of the old friends."（《Farewell to Yin Jining》）"The most profound among his gift poems is 'Answering Pang Junshi."

67. 相知何必旧，倾盖定前言。有客赏我趣，每每顾林园。谈谐无俗调，所说圣人篇。或有数斗酒，闲饮自欢然。我实幽居士，无复东西缘。物新人帷旧，弱毫多所宣。情通万里外，形迹滞江山。君其爱体素，来会在何年。

67. Why must we know each other through old times, our first encounter sealed by a shared umbrella? A guest admires my humor, often looking towards the garden. Conversations are full of wit, not mundane, about the teachings of the sages. Sometimes with a few cups of wine, we drink leisurely and joyfully. I am truly a secluded scholar, without any ties to the east or west. New things in the canopy, old things in the curtains, delicate brushes conveying many things. Our emotions transcend thousands of miles, while our presence is confined to the mountains and rivers. May you take good care of your health, when will we meet again?

68. 诗里有欢聚的回顾，有离别的伤感，也有殷勤的叮咛，语重而情深。

68. The poem contains a nostalgic look back at gatherings, a sense of sadness from parting, and also earnest reminders, with words that are heavy with meaning and deep with emotion.

69. 在以上五类题材之外，陶渊明还有一些以发挥哲理为主要内容的作品，如《形影神》、《连雨独饮》，《拟挽歌辞》也可以归入这一类。这类诗可以视为玄言诗，但与东晋流行的玄言诗有所不同，并非“柱下之旨归，漆园之义疏” （刘勰《文心雕龙·时序》），而是将生活中的体验提炼到哲学的高度。魏晋人注重门阀，陶诗中有的写到宗族关系或对儿子加以训诫，如《命子》、《责子》、《赠长沙公》等，可见陶渊明也还是重视家族的荣誉和门第的。

69. Apart from the above five themes, Tao Yuanming also had some works that mainly focus on the expression of philosophy, such as "The Body, Shadow, and Spirit," "Drinking Alone in the Rain," and "The Imaginary Elegy" can also be categorized into this type. These poems can be regarded as玄言诗 (玄言诗), but they are different from the metaphysical poems popular during the Eastern Jin Dynasty, which are not "the essence of the Zhenxia school, the commentary of the Qiyuan school" (as mentioned in Liu Xie's "Wenxin Diao Long: The Chronology of Literature"). Instead, they distill life experiences to a philosophical level. People in the Wei and Jin dynasties placed importance on the status of the family, and some of Tao Yuanming's poems, such as "Command to My Son," "Reprimand to My Son," and "Present to the Marquis of Changsha," mention kinship relations or provide moral guidance to his son, indicating that Tao Yuanming also valued the honor of the family and the status of the lineage.

70. 第三节 陶诗艺术及其渊源

70. Section 3: The Art of Tao Poetry and Its Origins

71. 自然：陶诗的总体艺术特征 日常生活的诗化 情景事理的浑融 平淡中见 警策，朴素中见绮丽 陶诗的艺术渊源

71. Nature: The Overall Artistic Characteristics of Tao Poems Poeticization of everyday life, the blending of scenes and reason, insight in simplicity, and beauty in modesty — the artistic origin of Tao Poems.

72. 陶诗的一大特点也是他的一种开创，就是将日常生活诗化，在日常生活中发现重要的意义和久而弥淳的诗味。在他以前，屈原、曹操、曹植、阮籍、陆机等等都着重于关乎国家政治的题材，陶渊明着重写普普通通的生活，用家常话写家常事，写得诗意盎然。

72. One of Tao Yuanming's major characteristics and innovations is the poeticization of everyday life, finding significant meanings and a lasting, pure taste in the mundane. Before him, figures like Qu Yuan, Cao Cao, Cao Zhi, Ruan Ji, Lu Ji, and many others focused on themes related to national politics. Tao Yuanming, on the other hand, focused on writing about ordinary life, using everyday language to describe everyday matters, and did so with a rich poetic essence.

73. 情、景、事、理的浑融。陶渊明描写景物并不追求物象的形似，叙事也不追求情节的曲折，而是透过人人可见之物，普普通通之事，表达高于世人之情，写出人所未必能够悟出之理。陶诗重在写心，写那种与景物融而为一的、对人生了悟明彻的心境。他无意于模山范水，也不在乎什么似与不似，只是写出他自己胸中的一片天地。陶诗发乎事，源乎景，缘乎情，而以理为统摄。在南风下张开翅膀的新苗，伴随他锄草归来的月亮，依依升起的炊烟，不嫌他门庭荒芜重返旧巢的春燕，在中夏贮满了清阴的堂前林，床上的清琴，壶中的浊酒，以及在他笔下常常出现的青松、秋菊、孤云、飞鸟，都已不是寻常的事物，它们既是客观的又是体现了诗人主观感情与个性的，既是具象的又是理念的。且看《饮酒》其

73. The integration of sentiment, scene, event, and reason. Tao Yuanming describes landscapes without pursuing the similarity of objects, and does not seek to weave intricate plots in his storytelling. Instead, he expresses sentiments that transcend the ordinary through the common objects that everyone can see and ordinary events, writing about the profound understanding of life that not everyone can grasp. Tao's poetry emphasizes the expression of the heart, depicting the state of mind that merges with the scenery and has a clear and profound insight into life. He is not interested in copying mountains and rivers, nor does he care about whether they resemble the real thing or not; he simply writes about the world within his own chest. Tao's poetry originates from events, sources from scenes, and is motivated by emotions, while reason serves as the unifying element. The tender shoots that spread their wings under the south wind, the moon accompanying him as he returns from weeding, the lingering smoke rising, the spring swallows that return to their nests despite the desolate front courtyard, the lush forest in front of the hall filled with cool shadows in midsummer, the clear zither on the bed, the turbid wine in the jar, and the pine trees, chrysanthemums, solitary clouds, and flying birds that frequently appear in his writing are no longer ordinary things. They are both objective and embody the poet's subjective emotions and personality, both concrete and conceptual. Let's look at "Drinking Wine" from his works.

74. 结庐在人境，而无车马喧。问君何能尔，心远地自偏。采菊东篱下，悠然见南山。山气日夕佳，飞鸟相与还。此中有真意，欲辩已忘言。

74. I build my cottage amidst the bustling world, yet there is no noise of carriages and horses. Ask you how you can be so serene, it is because my heart is distant and the place naturally feels secluded. I pick chrysanthemums beneath the eastern hedge, and leisurely I see the South Mountain. The mountain air is beautiful in the morning and evening, birds flying back and forth together. There is a true meaning here, but I have already forgotten the words to express it.

75. 荒草何莽莽，白杨亦萧萧。严霜九月中，送我出远郊。四面无人居，高坟

75. The wild grass is vast and lush, the white poplars are also desolate. In the ninth month of the severe frost, they send me out to the distant suburbs. All around there is no habitation, towering tombs.

76. 正嶕峣。马为仰天鸣，风为自萧条。幽室一已闭，千年不复朝。千年不复朝，贤达无奈何。向来相送人，各自还其家。亲戚或馀悲，他人亦已歌。死去何所道，托体同山阿。

76. Steep and towering. The horse neighs to the sky, the wind sighs in solitude. The secluded room is now closed, no dawn will ever rise again for a thousand years. No dawn will ever rise again for a thousand years, the wise and the virtuous have no choice but to endure. The people who used to see me off, now each returns to their own homes. Relatives may still feel sorrow, but others have already begun to sing. What can one say of death? The body is entrusted to the mountains and hills.

77. 陶诗中的“理”不是抽象的哲学说教，而是在生活中亲自体验到的，其中包涵着生活的情趣。陶诗表现了他对宇宙、历史和人生的认识，是探求其奥秘和意义的结晶，而这一切又是用格言一样既有情趣又有理趣的语言表现的，取得了言有尽而意无穷的效果。如：“人生归有道，衣食固其端。”（《庚戌岁九月中于西田获早稻》）“落地为兄弟，何必骨肉亲。”（《杂诗》其

77. The "li" in Tao's poetry is not an abstract philosophical doctrine, but rather a personally experienced one, which encompasses the charm of life. Tao's poetry expresses his understanding of the universe, history, and life, which is the crystallization of seeking its mysteries and meanings. All of this is expressed in language that is both charming and meaningful, like proverbs, achieving the effect of endless meanings within limited words. For example: "Life has its principles, and clothing and food are the essentials." (In the Ninth Month of the Year Gengxu, Harvesting Early Rice in the Western Fields) "Born as brothers, why must we be blood relatives?" (Miscellaneous Poems)

78. “人生似幻化，终当归空无。”（《归园田居》其

78. "Life is like a dream, ultimately it will return to emptiness." (From "Retirement to the Garden" Part [Number]).