探寻天人合一之伟力，揭秘人生最深层次的伟业。

Seeking the great power of the unity of heaven and man, revealing the greatest undertaking at the deepest level of life.

1. 王维的醒，也是政治压迫的结果。他在多道诗中自述了这种醒的过程和醒后的状态。比如其诗中曾云：“少年不足言，识道年已长。事往安可悔，余生幸能养。誓从断荤血，不复婴世纲。浮名寄缨，空性无羁鞅。……”他把少年奋发进取的热情和努力也加以否定，视为可悔之稚行，而发誓“一心在法要”，“不复婴世纲”。王维很快就在心理上调整成功，达到了人生价值的转换，“虚己以应物”，表现出乐天无为的人生机智和随缘任运的用世态度。不执著功利，视自由为生命的本体，虚静淡泊，闭门成隐，成为千古鲜见的混迹市朝的大隐。同样是走向山水，因为他是主动的选择，且又是以比较高贵的身份而作比较体面的走向，即使于政治上不能遂愿，也不会有太多的怼怨愤懑之气，而易于平静平和平淡，易于变失意为适意，易于亲和山水交融物我。故而其山水诗所呈现的便不会是内激于志、外感于物的怨刺和放浪的醉态。花自开落，云自起散，一切尽在自由自在无羁无束不知不觉之中，不以得失、富贵、生死、穷达、毁誉之外物所役使而伤性，是天人相和、物我两忘的无可无不可的醒象。

1. Wang Wei's awakening was also the result of political oppression. He described the process and state after the awakening in many of his poems. For example, he once wrote in his poem: "In my youth, I lacked words to express my ambition, but now I have recognized the path. How can I regret past events? I am fortunate to be able to sustain myself. I vow to renounce meat and blood, and no longer be entangled in the world's rules. The fleeting fame is寄托于缨，the empty nature is free from constraints……" He also denied the enthusiasm and efforts of his youth, considering them immature actions that could be regretted, and vowed to "devote myself wholeheartedly to the teachings of the law," and "no longer be entangled in the world's rules." Wang Wei quickly adjusted psychologically and achieved a transformation in life values, "emptying myself to respond to things," showing a wise attitude of ease and non-action in life and an attitude of going with the flow in the world. Not being attached to material gains, he regarded freedom as the essence of life, lived a tranquil and indifferent life, closed the door to become a recluse, and became a rare recluse who mingled in the world. Similarly, when he turned to nature, it was an active choice, and he made a dignified journey as a person of higher status. Even though he couldn't achieve his political desires, he wouldn't harbor too much resentment or frustration, and would be more inclined to peace, calmness, and simplicity. It would be easier for him to turn misfortune into contentment and to blend with nature. Therefore, the landscapes depicted in his landscape poems would not be filled with resentment and wandering intoxication caused by internal ambition and external stimuli. Flowers bloom and fall, clouds rise and disperse, everything is in a state of freedom, without constraints, and without being aware of it. He is not moved by gain or loss, wealth or poverty, life or death, success or failure, praise or blame from external things, and thus his awakening image is a harmonious blend of heaven and man, and a state of forgetting self and things, being carefree and unobjectionable.

2. “己欲立而立人，己欲达而达人”，成全别人就是成全自己，就是最大的天道。

2. "If you want to be established, establish others; if you want to achieve, help others achieve." Benefiting others is equivalent to benefiting oneself, which is the greatest of the Tao of heaven.

3. 。“陈寅恪先生曾作考证，说他具有胡人的血统，所以生命力强，富于想象，既想成大事业，又想作神仙。但太白的毛病在极端浪漫，为了发泄他的生命力，有时往往不择手段，……”（《闻一多论古典文学》第107页）而其结果则愈发加大了主客体间的落差，李白在这成反比的加速循环中，心理愈发敏感，情感也愈发容易激变，一旦有山水外物与之不平之心相撞，其深刻而巨大的忧愤和感伤便具象为崩云裂岸的潮回海涵之大观。他不断地动用“黄河万里动风色，白波九道流雪山”之类的意象，以泄其愤，以呈其才，更是表现其耽于酒精和幻想中的精神胜利的愉悦，让我们领略其醉的深度。

3. "Mr. Chen Yinque once conducted research and考证 said that he had the bloodline of the Huns, thus he was strong in vitality, imaginative, wanting to achieve great undertakings, and also to become an immortal. But Taibai's problem lies in his extreme romanticism. In order to vent his vitality, he often resorts to any means,..." (From "Wen Yiduo on Classical Literature," page 107) However, the result was to further widen the gap between the subject and the object. In this accelerating cycle of inverse proportion, Li Bai's psychology became increasingly sensitive, and his emotions were more prone to sudden changes. Once he collided with the discontent of external objects like mountains and rivers, his profound and immense sorrow and melancholy were concretely manifested as the magnificent view of the sea's tide surging against the cliffs. He continuously used images such as "The Yellow River moves with the wind for ten thousand miles, white waves flow like the snow-capped mountains," to vent his anger and showcase his talent, which also revealed his enjoyment of spiritual victory in alcohol and fantasy, allowing us to appreciate the depth of his intoxication.

4. 天长。登高壮观天地间，大江茫茫去不还。黄云万里动风声，白波九道流雪山。好为

4. Eternity. Climbing high, one views the vastness of heaven and earth, the great river endless and unreturning. Yellow clouds for miles stir the wind's sound, white waves flow like nine streams from snowy mountains. It is good to do...

5. 康德说：“世界上有两样东西让我敬畏，一是头顶灿烂的星空，二是心中的道德定律。”

5. Kant said, "There are two things in the world that inspire my awe: one is the brilliant starry sky above my head, and the other is the moral law within my heart."

6. 追兵走了，被追捕的那人也千恩万谢地走了。猎户关上门，继续睡觉。

6. The pursuing soldiers left, and the one being pursued thanked them profusely and left as well. The hunter closed the door and continued to sleep.

7. 《三五历纪》描述了开天辟地的场景：

7. The "Records of the Three and Five Annals" describes the scene of the creation of heaven and earth.

8. 《苕溪渔隐丛话》引《后湖集》云：“观其（维）诗，知其蝉脱尘埃之中，浮游万物之表者也。”王维诗中所表现出来的这种终极关怀的超越境界，形象地表明其“醒”的程度。在李白和杜甫等济世肠热时，王维早就倦飞知归了。张九龄罢相标志着唐王朝开明政治的结束，也是正义正直的王维厌倦政治的开始，其早年游侠时的政治热情再也激励不起来了。但是，政治的凶险，并未使他彻底揖别官场。而是身心分离，混迹于官场之内，而宅心于天地之外，表现出独特的观时处世的醒者智慧。因此，他认为陶潜之不足取，是在于其尚未脱俗，尚未到达真正“醒”者的境界。在王维目中，道无不在，何必讲究是丰草长林还是官署门衙呢！关键在于自我主观精神的顿悟，而不在乎形式上的放弃还是追求。他不执著入，也不执著出；无所谓入，也无所谓出。很少有如李白的那种“知其不可为而为之”的执著和热情，以不执着任何世俗的态度对待世俗，正所谓“以天地之胸怀来处理人间事务”，“以道家精神来从事儒家业绩”（冯友兰语）。

8. Quotations from "Chaoxi Yu Yin Conghua" (A Collection of Fishermen's Tales from Chaoxi River) state: "By examining his poetry (Wang Wei), one can know that he is one who has emerged from the dust and debris, floating above all things." The ultimate concern and transcendental realm portrayed in Wang Wei's poetry vividly demonstrates the extent of his "awakening." When Li Bai and Du Fu were fervently engaged in helping the world, Wang Wei had long since grown weary of flying and knew when to return. Zhang Jiuling's resignation as prime minister marked the end of the enlightened politics of the Tang Dynasty and also the beginning of Wang Wei's weariness of politics. His political enthusiasm during his early days as a wanderer could no longer be ignited. However, the dangers of politics did not completely alienate him from the official world. Instead, he separated his mind from his body, mingling with the officialdom while keeping his heart outside of it, demonstrating the wisdom of an awakened person who observed the times and dealt with the world. Therefore, he believed that Tao Qian's shortcomings were that he had not yet shed his worldly desires and had not reached the true realm of an "awakened" person. In Wang Wei's eyes, the Tao is present everywhere; why should one be concerned with whether it is in the lush grass and dense forests or in the official government buildings? The key lies in the enlightenment of one's subjective spirit, not in the form of renunciation or pursuit. He does not become attached to entering or leaving; there is no entry or exit. He rarely has the same kind of steadfastness and enthusiasm as Li Bai's "knowing that it cannot be done yet doing it." He treats the world with an attitude of non-attachment, which is exactly what it means to "deal with human affairs with a胸怀 of the heavens and earth" and "to pursue Confucian achievements with Taoist spirit" (as said by Feng Youlan).

9. 我本楚狂人，凤歌笑孔丘。手持绿玉杖，朝别黄鹤楼。五岳寻仙不辞远，一生好

9. I was a crazy man from Chu, laughing at Confucius with phoenix songs. In hand, the green jade staff, at the dawn I bid farewell to the Yellow Crane Tower. Seeking immortals in the Five Sacred Mountains, I do not hesitate for the distant journey, for an entire lifetime, I have loved...

10. 子贡说：“如果一定要去掉一条呢？”

10. Zigong said, "If one must remove one, then which should it be?"

11. 圣于地，就是把探寻理想的脚印烙在大地上，倔强地挺立在人生的风雨中，屹然不动，卓尔不群。

11. To be a sage on the earth is to leave the footprints of pursuing ideals etched on the ground, stubbornly standing in the storms and rains of life, firm and unwavering, outstanding and unique.

12. 因为颜回有圣人的光辉，他超越了对物质生活的依赖，心灵世界极大的丰富和浩瀚。

12. Because Yan Hui possessed the brilliance of a sage, he transcended dependence on material life, and his spiritual world was immensely rich and vast.

13. 入名山游。庐山秀出南斗旁，屏风九叠云锦张，影落明湖青黛光。金阙前开二峰长，

13. Visit famous mountains. Lushan Mountain stands out by the Southern Dipper, the screen-like peaks are layered, draped in cloud-embroidered tapestries, their shadows falling on the clear lake, reflecting a greenish luster. Before the Golden Pavilion, two peaks stretch out long,

14. “天地混沌如鸡子，盘古生其中，万八千岁。天地开辟，阳清为天，阴浊为地。盘古在其中，一日九变，神于天，圣于地。”

14. "The heavens and the earth were in chaos like an egg, and Pangu was born in the midst of it, living for 18,000 years. When the heavens and the earth were separated, the yang clearness became the sky, and the yin turbidity became the earth. In the midst of this, Pangu transformed nine times a day, being divine in the sky and sage-like on the earth."

15. 圣于地，不管处境多尴尬，都要按照信念的指引，在大地上留下坚实的脚印。

15. Be a Saint on Earth, no matter how embarrassing the situation, leave firm footprints on the ground following the guidance of faith.

16. 诗人在人世间的人生态度，不外醉与醒两种。当代著名美学家宗白华先生在其《艺境》一书中指出：“诗人善醒，他能透彻人情物理，把握世界人生的真境实相，散播着智慧，那由深心体验所获得的晶莹的智慧。”他认为：“诗人更能醉，能梦。由梦由醉，诗人方能暂脱世俗，超越凡近，深深地坠入这世界人生的一层变化迷离、奥妙惝恍的境地……”⑴

16. The attitude of poets towards life in the world is no more than two: drunk and sober. Mr. Zong Baihua, a contemporary famous aesthete, pointed out in his book "Art Realm" that "poets are good at being sober, as they can penetrate the essence of human emotions and understand the true nature of the world and life, spreading wisdom, which is the crystalline wisdom obtained from deep experience." He believes that "poets can be more drunk and dreamy. Through dreams and intoxication, poets can temporarily detach themselves from the secular world, transcend the mundane, and deeply sink into the mysterious and elusive realm of changes in this world and life..." (1)

17. 于丹说：“圣人就是在他生活的这片土地上，最有行动能力，最有人格魅力的人。”

17. Yu Dan said, "The sage is the person with the greatest capacity for action and the most charismatic personality on the land where he lives."

18. 王维、李白这两颗唐代诗坛的超级巨星，几乎同时降生于盛唐，又几乎同时陨落于大唐帝国大伤元气于安史之乱而逐渐走向衰败的转折时期。此二诗人主要的创作活动时期都是在最能代表盛唐精神的开元年间。他们一生在山水诗上均投以极大精力，且都获得了极大成功。非常有意思也非常有意义的是，此二家山水诗风格歧异两极，一个冲和淡远，一个则清雄瑰奇，表现出大相径庭的美学趣味，各自代表了一个完整的审美创造模式，而又以两种迥然有异的美学形态生动地表现出盛唐面影，成为盛唐之正音。

18. Wang Wei and Li Bai, these two superstars of the Tang Dynasty poetry circle, were almost born at the same time during the prosperous Tang Dynasty, and also almost at the same time as the decline of the great empire of Tang, which was heavily damaged by the An Lushan Rebellion and gradually heading towards decline. The main periods of their creative activities were both during the Kaiyuan era, which best represented the spirit of the prosperous Tang Dynasty. They both dedicated a great deal of energy to landscape poetry throughout their lives and achieved tremendous success. It is very interesting and meaningful that the styles of their landscape poetry are polar opposites; one is serene, light, and distant, while the other is clear, heroic, and magnificent, showcasing vastly different aesthetic tastes. Each represents a complete aesthetic creation mode, and with their two distinctly different aesthetic forms, they vividly portray the image of the prosperous Tang Dynasty, becoming the true voice of the era.

19. 虽千万人，吾往矣。

19. Though a million men stand against me, I will go.

20. 我们的不少研究，热衷于在时代精神上发微，以对应诗人诗风而求解原因，这似乎并不错。可是，假如较比王李现象，则很难自圆了，更不用说获取深刻而可靠的结论。“一个作家的风格是他内心生活的准确标志”（歌德语），而影响“内心生活”形成的因素里则大有比时代精神更为深刻、更有主导作用的内容。这正是我们所要寻找的差异二人诗风的最本质最独特也是最深层次的秘密。因此，我们把研究的重心落实在“内心生活”诗性外化的心象呈示形态之上了。

20. Many of our studies are keen on delving into the spirit of the times, seeking to understand the reasons behind the poets' styles, which seems to be not wrong. However, when compared to the Wang Li phenomenon, it is difficult to present a coherent argument, let alone arrive at profound and reliable conclusions. "A writer's style is an accurate mark of his inner life" (Goethe), and among the factors influencing the formation of "inner life," there are many more profound and dominant elements than the spirit of the times. This is precisely the most essential, most unique, and deepest level of secret that we are seeking in the differences between the two poets' styles. Therefore, we focus our research on the image presentation of the poetic externalization of "inner life."

21. 天地分割之后，盘古每天都在发生微妙地变化，最终达到了“神于天，圣于地”的境界。

21. After the division of heaven and earth, Pangu experienced subtle changes every day, eventually reaching the realm of "God-like in the heavens, sage-like on the earth."

22. 《论语》如此评价他：“贤哉回也，一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉，回也！”

22. The Analects of Confucius evaluates him as follows: "How wise Hui is! With just a bamboo basket of food and a gourd of drink, living in a dilapidated alley, others cannot bear their distress, but Hui does not change his joy. How wise, Hui indeed!"

23. 神于天，不管起点在哪里，都要撑起一片璀璨的天空，奔赴自己的星辰大海。

23. The god in the sky, regardless of where the starting point is, must hold up a brilliant sky and set off for one's own starry sea and boundless universe.

24. 为了内心的方向，为了燃烧的信念，会矢志不渝地去努力，日有精进地去追求，踏石有印地去坚持，最终，守得云开见月明，收获胜利的果实。

24. For the inner direction and the burning belief, one will be resolute in their efforts, striving with daily progress, persisting with determination, and leaving imprints on the stones. Ultimately, after holding on through thick and thin, one will see the moon clear through the clouds, reaping the fruits of victory.

25. 没有兵力，没有粮食，无非就是一死。而没有信念，没有理想，没有盼头，一个人的精神就会涣散和崩溃。

25. Without troops and without food, it's nothing but a death sentence. And without faith, without ideals, without hope, a person's spirit will disintegrate and collapse.

26. 正如孙中山所言：“我之所向，一往无前，矢志矢勇，再接再厉。”

26. As Sun Yat-sen said, "Wherever my gaze goes, I advance without hesitation, determined and brave, persisting and striving ever more."

27. 王维处心积虑地表现太古般空寂的禅境，展示大自然本来的韵律，没有世俗纷争的烦恼，只有物我相惬的契应，尘虑皆空，表里俱沏，诗人享受着精神超越的无限快乐。

27. Wang Wei meticulously portrays the tranquil Zen state of the primitive age, showcasing the inherent rhythm of nature. Free from the troubles of worldly disputes, there is only a harmonious concord between things and oneself. Dusty worries are all empty, and both the inside and outside are thoroughly soaked. The poet enjoys the boundless joy of spiritual transcendence.

28. 史达尔夫人说过：“诗人只不过解放了被监禁在他灵魂中的感情。诗的天才是一种内在的气质，……”⑺山水诗，从人与自然的辩证关系看，是人与自然的一种物质交换的特殊方式的产物，这种互相作用方式的交换中，是以审美主体的本我为出发点和核心的。同是诗的超级天才的王维李白，他们的“内在的气质”，是他们成为诗星的天生禀赋，而开元盛世则是他们的“内在气质”得以诗化的必要条件。置身这个“扬眉吐气，激昂青云”（李白《上韩荆州书》）朝代，王李监禁在内的“灵魂中的感情”，得以自由解放和超水平发挥，使他们的山水诗焕发出不同于其他任何时代的奇光异彩。

28. Madame de Staël once said, "Poets are merely those who liberate the feelings confined in their souls. The genius of poetry is an intrinsic temperament,..." From the perspective of the dialectical relationship between humans and nature, landscape poetry is a product of a special mode of material exchange between humans and nature. In this mode of mutual interaction, the exchange is centered around the self of the aesthetic subject. Both Wang Wei and Li Bai, who were super talents in poetry, their "intrinsic temperament" was their innate gift that made them poets. The era of Kaiyuan, a time of prosperity, was the necessary condition for the poeticization of their "intrinsic temperament." Living in this era, as Li Bai described in his letter to Han Zhongzhou, "to lift one's eyebrows and breathe out one's spirit, to soar towards the clouds," the "soul's feelings" of Wang Wei and Li Bai, including himself, were freed and fully expressed, allowing their landscape poetry to shine with a unique brilliance that no other era could match.

29. 以此两诗为主，（其实，李白的诗最典型的如《庐山谣寄卢侍御虚舟》、《蜀道难》、《梦游天姥吟留别》或其他名篇。）我们从四方面比较，以概括王、李诗风的差异。

29. Based on these two poems (in fact, the most typical of Li Bai's works include "Song of Lu Shan sent to Lu Shiyu Xuchou," "The Difficult Road of Shu," "Dream Journey to Tianmu Mountain with Farewell," or other famous pieces.), we compare from four aspects to summarize the differences in the poetic styles of Wang and Li.

30. 只要别人过得好，自己吃点苦又算什么呢。

30. What's the harm in enduring some hardship as long as others are doing well.

31. 猎户答：世界上最重要的人，就是当下需要帮助的那个人。最重要的事就是马上去做，最重要的时间就是当下。

31. Orion answers: The most important person in the world is the one who needs help right now. The most important thing is to do it immediately, and the most important time is the present.

32. 西方古哲人有过“性格决定命运”的说法，其实，命运也可以反过来影响甚至改变性格。性格气质，作为诗歌创作诸因素里最本质的因素，性格上有雅、野差异的王维李白，其艺术趣味、呈象方式和美学效果则必然表现出歧歧异两极的走向。我们可以十分随意地取证他们的作品以较比说明。

32. Western ancient philosophers have said that "character determines destiny." In fact, destiny can also influence and even change one's character. Character and temperament, as the most essential factor among the various elements of poetry creation, where Wang Wei and Li Bai differ in the elegance and rusticity of their characters, their artistic tastes, modes of representation, and aesthetic effects necessarily reflect a divergent and dualistic trend. We can take their works quite arbitrarily as evidence to illustrate this comparison.

33. 子贡又说：“如果还要去除一条呢？”

33. Zigong then said, "If one more should be removed, what would that be?"

34. 从哲学意义上说，老庄认为“有”生于“无”，万物都生于“无”。在诗歌创作中，审美主体的主观认识是“有”，而在未具象出来前又为“无”。以心中之“有”而具象，则是“无”中生“有”。刘勰有云：“夫情动而音形，理发而文见，盖沿隐以至显，因内而符外者也”（《文心雕龙·体性》）。这种艺术上以无生有的创作过程和审美经验，符合李白的审美创造特点。从他的山水诗中我们可以获得非常鲜明的感觉，即诗人具有极其强烈极其自由的主观精神，往往以“情感”和“意念”这个内在的“有”，君临万物，挥斥八极。而人在无限宇宙时空中的绝对中心地位和崇高价值，赋予山水以摆脱时空束缚的飞升力量，故而，其诗中多“大鹏”类自然想象之物，及许多“无中生有”的山水景象。诚如日本学者吉川吉次郎在《中国诗史》里指出的：“李白他是想以自身奇特的幻想，来包容整个世界。可以说，他是一个从‘无’中产生‘有’的诗人。”⑹

34. In philosophical terms, Laozi and Zhuangzi believed that "being" arises from "non-being," and all things are born from "non-being." In poetic creation, the subjective cognition of the aesthetic subject is "being," while before it is concretely realized, it is "non-being." To concretize what is in the heart is to create "being" from "non-being." Liu Xie once said, "When emotions stir, sounds and forms emerge; when thoughts arise, writing becomes visible. This is to say that it evolves from the hidden to the manifest, from the internal to the external" (from "Wenxin Diao Long - On the Art of Writing - Character"). This process of artistic creation and aesthetic experience, which creates "being" from "non-being," aligns with the aesthetic creation characteristics of Li Bai. From his landscape poems, we can gain a very distinct feeling that the poet possesses an extremely strong and free subjective spirit, often using "emotion" and "intention," this inner "being," to dominate all things and to dismiss the confines of the eight directions. The absolute central position and exalted value of humans in the infinite universe and time-space grant the landscapes the power to transcend the constraints of time and space, thus, his poems often feature natural imaginations such as the "Great鹏" and numerous landscapes that emerge from "non-being." As the Japanese scholar Yoshikawa Kikujirō pointed out in "The History of Chinese Poetry," "Li Bai sought to encompass the entire world with his unique imagination. It can be said that he was a poet who created 'being' from 'non-being'."

35. 《旧唐书·王维传》载云：“（维）居常蔬食，不茹荤血。晚年长斋，不衣文彩。得宋之间蓝田别墅，在辋口，辋水周于舍下，别涨竹洲花坞，与道友裴迪浮舟往来，弹琴赋诗，啸咏终曰。”而其“退朝之后，焚香独从，以禅诵为事。”说是晚年，其实也只在五十左右，而诗人的这种生活方式、处世态度自少而然。他少年诗作如《桃源行》等已表现出对于小国寡民式的和平淡远生活的向往，《戏赠张五弟湮》（三首）写于二十岁，“望此去人世，渡水向吾庐”；“宛是野人野，时从渔父渔”，诗中流露出作者按高人形象设计自我的人生理想。王维一生有两个政治热情高涨的时期，一个是“关西侠少”时，一个则是自济州回长安而受到贤相张九龄赏识时。王维有两首干谒自荐诗《上张令公》和《献始兴公》，尽管他十分佩服张相的清政廉明，尽管他非常希望对方了解自己的匡济才能，尽管他热切盼望效力当代，但在诗中的表达则委婉含蓄而不失体统。意思是，自己乃极重声义之人，不肯攀附权贵，且也没有多大的能耐，只是为贤相您“动为苍生谋”的功德所感动，而想有个侍奉帐下的机会。但是，同样是干谒自荐的内容，李白的《上韩荆州书》则迥异于此，他一方面是投好性的恭维，一方面又直露式的狂言壮语的自荐。比较而可见王李二人性格差异远甚矣。王维气质性格上截然不同于李白的似有这么三点：其一，谦恭谨敬。王维似乎从未直出大言而自夸自诩，相反倒不时的有“苦无出人智”、“顽疏暗人事”、“无才不敢累明时”的自谦。而从《竹里馆》、《田园乐》、《清溪》、《酬张少府》等等的诗中见出诗人对己身行止有其严格规范，追求儒雅潇洒、风神韵致的自我形象的完美，而全然不同于李白给人以任诞倨傲、狂豪粗野的印象。其二，优柔懦弱。主要表现为只要有了些波折便坚韧执著不起来。中年时也许真是有看透唐王朝因张九龄罢相而结束了清明政治的清醒，政治热情再也煽不起来，而时多对原先热情进行否定的懊悔：“少年识事浅，强学干名利”；“少年不足言，识道年己长”。在意志和信心上，李白的坚执恰恰与其形成强烈对比。其三，随缘灵变。特别是在他开始有了点人生经验之后，便不再好高骛远，绝去幻想，注重实际，虚己应物，在相当险恶的宦途履行自如，适性全真。此三点综合起来看，可蔽之于一字：雅，而其山水诗无一不是雅的特征。

35. The "Old Tang Book: The Biography of Wang Wei" states: "Wang Wei often ate vegetarian food, did not consume meat or blood. In his later years, he observed a long period of fasting and did not wear colorful clothing. He acquired a villa in Lantian from Song, located at the Weiku mouth, with the Weishui flowing around the villa. He had a bamboo island and a flower garden, and he would travel back and forth with his Taoist friend Pei Di, playing the qin and composing poems, singing and reciting all day." And after returning from court, "he would burn incense alone, using meditation and recitation as his affair." Although it is said to be in his later years, in fact, it was only around the age of fifty. And this poet's lifestyle and attitude towards life have been inherent since his youth. His youthful poems, such as "The Journey to Yuantao," already expressed his longing for a peaceful and tranquil life of a small country with few people. The poem "Playfully Presenting to Zhang Wudi" (three poems) was written at the age of twenty, with lines like "Looking forward to this journey to the world, crossing the water to my house"; "It is like a wild man, often fishing with the fisherman," revealing the author's life ideal of designing himself as a sage. Wang Wei had two periods of intense political enthusiasm in his life: one was during his time as a "Guanxi Young Hero," and the other was when he returned to Chang'an from Jizhou and was appreciated by the wise prime minister Zhang Jiaying. Wang Wei had two poems of self-promotion, "Presenting to Zhang Ling Gong" and "Presenting to Shi Xing Gong," despite his great admiration for the prime minister's integrity, despite his strong desire for the other party to understand his talents for governance, despite his eager hope to serve in the contemporary era, his expression in the poem was still subtle and dignified. It means that he is a person who values reputation and righteousness greatly, is unwilling to attach himself to the powerful, and does not have much ability. He is moved by the virtue of the prime minister, who "moves for the common people," and wants an opportunity to serve under him. However, the same content of self-promotion, in Li Bai's "Letter to Han Jingzhou," is quite different. On one hand, it is a flattering praise with a tendency to please, and on the other hand, it is a straightforward and bold self-promotion. By comparison, it can be seen that the personality differences between Wang Wei and Li Bai are far greater. There are three distinct aspects of Wang Wei's temperament and character that differ greatly from Li Bai's: First, modesty and respect. Wang Wei seems to have never spoken grandly and boasted about himself, on the contrary, he often expressed self-deprecation such as "poor in wisdom," "ignorant of human affairs," "without talent, afraid to burden the times." From poems like "Library in the Bamboo Grove," "Joy of the Countryside," "Clear Creek," "Answering Zhang Shaofu," etc., we can see that the poet has strict self-regulation, pursuing a perfect self-image of elegance, elegance, and charm, which is completely different from Li Bai's impression of carefree, haughty, and rough and wild. Second, indecisive and weak. Mainly manifested as not being able to persist in perseverance when encountering some setbacks. In his middle years, perhaps he truly had a clear realization of the Tang Dynasty's decline in political clarity due to Zhang Jiaying's resignation as prime minister, and his political enthusiasm could no longer be stirred up, and he often regretted his previous enthusiasm: "In my youth, I knew little, and I tried to learn the pursuit of fame and wealth"; "In my youth, there is nothing to say, but I have learned the way as I have grown older." In terms of will and confidence, Li Bai's perseverance is in stark contrast. Third, yielding and flexible. Especially after he gained some life experience, he no longer aspired to grandeur, abandoned his illusions, paid attention to reality, and adapted to the harsh official career with ease, fulfilling his nature and being true to himself. These three points, when combined, can be summarized in one word: elegance, and his landscape poems all embody this elegance.

36. 足兵，即强大的军事力量，能对外形成震慑力。

36. "Foot soldiers," referring to a strong military force, can exert a deterrent influence externally.

37. 银河倒挂三石梁。香炉瀑布遥相望，回崖沓嶂凌苍苍。翠影红霞映朝日，鸟飞不到吴

37. The Milky Way hangs upside down over the triple stone bridge. The incense burner waterfall looks far away, surrounding cliffs and ridges rise steeply into the blue sky. Green shadows and red clouds reflect the morning sun, birds cannot fly to Wuyue.

38. 民信之矣，即老百姓有强大的信念，有不屈的斗志，有昂扬的精神。

38. The people have strong faith, unwavering determination, and an uplifting spirit.

39. 孔子说：“去兵，武装力量可以不要了。”

39. Confucius said, "Abolish the weapons, and there will be no need for armed forces."

40. 真正的王者，心怀大爱，恩泽苍生，像水一样滋养万物，利而不争。

40. A true king, with a heart full of great love, bestows grace upon the common people, nurturing all things as water does, benefiting without contention.

41. 满朝大臣都不能回答。

41. None of the ministers in the court could answer.

42. 如果说王维乃外儒而内庄禅，那么李白是道地的内儒而外庄仙。李白自述曰：“谈玄赋诗，连兴数月。醉尽花柳，赏穷江山。……乐虽寰中，趣逸无半，平生酣畅，未若此筵。至于清淡浩歌，雄笔丽藻，笑饮醁酒，醉操素琴，余实不愧古人也。”（《幕春江夏送张祖监丞之东都序》）象这样纵酒歌诗的游浪生活的记录还可在他的《早春于江夏送蔡十还家云梦序》、《奉饯十七翁二十四翁寻桃花源序》、《忆旧游寄谯郡参军》、《秋夜于安府送孟赞府兄还都序》等诗文中时常见到。李白贪杯好醉，其诗中十之

42. If Wang Wei is an outward Confucian and an inward Chan Buddhist, then Li Bai is a genuine inward Confucian and outward Taoist immortal. Li Bai himself said, "Engaging in discussions of the profound and composing poems, my enthusiasm lasted for several months. Drunk on the beauty of flowers and willows, I have appreciated the scenery of rivers and mountains to the fullest extent. Although my joy is universal, my interests are boundless, and my life has been full of pleasure, it has never been as delightful as this banquet. As for light and elegant songs, bold and beautiful verses, laughing while drinking sweet wine, and being drunk while playing the plain zither, I truly do not feel ashamed of the ancients." (In the Pre-spring, a Farewell to Zhang Zujing, the Supervisor of Jiangxia) Records of such a carefree life of drinking and composing poetry can also be found in his works such as "Early Spring, a Farewell to Cai Shi to His Home in Yunmeng," "Farewell Banquet for the Seventeen Old Man and the Twenty-Fourth Old Man in Search of the Peach Blossom Spring," "Memoir of Old Tours Sent to Qiao Jun," and "Autumn Night, a Farewell to Brother Meng Zanfu Returning to the Capital." Li Bai was fond of drinking and loved to be drunk, and in his poems, he often mentions this to the extent of ten out of ten.

43. 顶天立地，沟通天地的人，就是生命的王者。

43. The one who stands firm on the earth and communicates with the heavens is the king of life.

44. 在开天辟地的神话中，盘古头顶天，脚立地变化，自己则贯通于天地之间。

44. In the myth of creating the heavens and the earth, Pangu stands with his head touching the sky and his feet grounded, transforming himself to connect the heavens and the earth.