Yi Shi's heart is full of swan's ambition-"Wild Goose in Pingsha" and "Wild Goose in Pingsha" are guqin songs, which have many genres, and their intention is to write Yi Shi's heart through the eyes of swans. Wild Goose in Pingsha was first published in the authentic ancient sound of Ming Dynasty (1634), also known as Wild Goose in Pingsha. Since it came out, more than 50 kinds of music collections have been published, and there are many music genres. Only 1962 published the first collection of guqin music, which included the scores of six musicians. The author of this piece of music is Chen Li 'ang of the Tang Dynasty. What Mao Minzhong and Tian Zhiweng said in the Song Dynasty was also said by Zhu Quan in the Ming Dynasty. Because there is no reliable historical data, it is difficult to prove who wrote it. In the Ming Dynasty, this song was called Wild Goose in Pingsha. The music score was first published in the collection of authentic ancient piano scores. The melody of Pingsha Wild Goose is melodious and smooth, which describes the eyes of wild geese hovering in the air through their voices. Tian Wen Ge Piano Music wrote: "Take autumn crisp, calm, cloud and Cheng Wanli, sky and fly. Borrow the swan's eyes. Those who write Yi Shi's mind are also. " There is also Hongyan's "feeling belongs to the care of the item, the state rises and falls, and the elephant gathers later, and it is shocked and revived." "When it falls, the sand is flat and the water is far away, the heart is idle, the friends have no guesses, and the men and women have narratives." It sends out the feeling that the world is sinister and not as good as the geese. At present, most of them are seven paragraphs, and the main melody and musical image are roughly the same, with ups and downs and continuous beauty; The timbre is quiet and beautiful, but there is movement in silence. Pingsha, written by Zhucheng School, has a vivid and unique image by adding scenes of geese Qi Fei calling each other in a simulated way under the background of a fixed sound pattern. The Wild Goose in Pingsha appeared late, but it is one of the most popular works in the past 300 years, and nearly 100 piano scores have been published. The reason why it is widely spread is that its melody is smooth and beautiful, but also because its expression is novel and unique, which is easy for the audience to understand. There are different solutions to the meaning of "Pingsha Wild Goose" and various musical scores. The song "Authentic Ancient Sound" said: "Take autumn as an example. Autumn is crisp, calm, sandy and calm, with clouds in Cheng Wanli and sky flying. Write Yi Shi's heart from the perspective of Honghu Lake. ..... the perfect rhythm of three ups and downs. The first play is like the guest of the swan goose. The sky is very ethereal, and the geese are in harmony, hidden and obvious, if they come. It wants to fall, look around and hover in the air; Will also fall. The sound of breathing tilted and swept three times around the mainland. It's down. It needs another one. It's just right to fly around and sleep in groups of three or five: mother and son can give in and taste it. " This description of the nature of geese is extremely profound and vivid. The whole song is euphemistic and smooth, meaningful and fresh ... It is said that Pingsha Wild Goose is the most popular guqin music in the past 300 years, and there are more than 50 existing piano scores. Different from other famous songs, there is no well-known story behind Pingsha Wild Goose. The earliest version of Pingsha Goose was Authentic Ancient Sound in the seventh year of Chongzhen in Ming Dynasty (1634). The authentic ancient voice solves the problem of geese in Pingsha in this way: "Take the crisp autumn sky, the wind is calm, the clouds and Cheng Wanli fly. Write Yi Shi's heart from the perspective of Honghu Lake. ..... the perfect rhythm of three ups and downs. The first play is like the guest of the swan goose. The sky is very ethereal, and the geese are in harmony, hidden and obvious, if they come. It wants to fall, look around and hover in the air; Will also fall. The sound of breathing tilted and swept three times around the mainland. It's down. It needs another one. It's just right to fly around and sleep in groups of three or five: mother and son can give in and taste it. " It is said that the seventh year of Chongzhen was a time of internal and external troubles in the Ming Dynasty. The Zhu Ming dynasty is coming to an end, and people of insight all over the world are worried. At this time, "Authentic Ancient Sounds" was published, perhaps the author had another meaning. The above problem-solving text is full of interest, and there is no feeling of sadness. Perhaps, the phrase "Write Yi Shi's heart with the ambition of Hongyan" is the central point, to show the idea that "poverty is the only way to protect yourself, and success is the way to help the world" advocated by Confucianism. Yi Shi is a hermit, referring to a scholar who lives in seclusion in the mountains. Confucius said, "If there is a way in the world, you will see it, but if there is no way, you will be hidden." "Yi" said: "Heaven and earth are combined, and sages are hidden." The literati who retired from the torrent of reality found their last shelter in Shan Ye. Since ancient times, there has been a saying in China that "the big Tibetan dynasty, the middle Tibetan city, and the small Tibetan wild". China literati and their works are deeply influenced by China's reclusive culture. Although Yi Shi is "far away from rivers and lakes", his social influence is sometimes not weaker than those who live in temples. The earliest hermits can be traced back to ancient times. Yi Yin of Shang Dynasty once lived in a shopping mall, and Jiang Shang of Zhou Dynasty once lived in Shan Ye. During the Spring and Autumn Period and the Warring States Period, hermits from various vassal states emerged one after another. After the Han Dynasty, the identity of a hermit has been clearly defined, generally referring to a person who does not cooperate with the imperial court but has certain cultural influence. The Wei and Jin Dynasties in the Three Kingdoms period was the most popular era of seclusion. Literati value seclusion, and famous historical officials such as Zhuge Liang, Lu Ji, Wang Meng and Xie An have all experienced seclusion. A real hermit should be "only grasping the perch, not seeking fame", but gradually, since the Wei and Jin Dynasties, seclusion tends to be extreme and secular. Some hermits, they not only "seek fame and reputation", but also "seek fame and reputation". They regard seclusion as a means to gain fame and utility. Some people in power, in order to gain the reputation of Corporal Li Xian, deliberately cater to the literati who live in seclusion in the mountains, and some even accuse "high seclusion" with "false seclusion". According to the Sixty-ninth Biography of the Book of Jin, in the second year of Long 'an (399), Huan Xuan (son of Huan Wen), a powerful minister in the Eastern Jin Dynasty, launched a rebellion and took control of the political affairs in the Eastern Jin Dynasty. There have been hermits since Wei and Jin Dynasties, but there were none at that time. Huan Xuan felt very humiliated. In order to gain the reputation of Corporal Lixian, he quickly sent someone to invite the sixth grandson of Huangfu Mi, a famous hermit in the Western Jin Dynasty. Let Huang Fuxi live in seclusion in the mountains, and Huan Xuan will finance all kinds of expenses. Then Huan Xuan called Huangfu Mi a writer, but instructed Huangfu Mi to refuse to obey. Then Huan Xuan called Huangfu Mi "Gao Shi". This story has become a joke all over the world. At that time, people called this hermit "seclusion". Another extreme example can be found in Liu Su's "Tang Xinyu Seclusion" edited by Tang Dynasty. In the Tang Dynasty, Lu Zangyong lived in seclusion in Zhong Nanshan after being admitted to the imperial examinations. He lived in the mountains and his heart was in the imperial court. He was closely related to the courtiers at that time, and was called to be an official in the name of Gao Shi, and was given the title of left gleaner. At that time, he was called "the hermit with the driver". Another hermit, Sima Cheng Town, was called back to the mountain. Lu Zhishen pointed to Zhong Nanshan and said, "This is a great thing." Sima Cheng said slowly, "In my opinion, this is a shortcut to being an official." This is what people call a "shortcut to the south". At this time, seclusion has become a shortcut to being an official. According to their value orientation, literati's seclusion can be roughly divided into Confucian seclusion and Taoist seclusion. The former has certain utilitarian color. If there is governance in the world, it will advance, and if there is no way in the world, it will be hidden. Most Confucian hermits have the ambition of "helping the world at the same time". However, the seclusion of Tao has no utilitarian purpose, and the soul can obtain the most thorough clarity and tranquility through seclusion. For those who have both political experience and seclusion experience, their seclusion can be divided into former official seclusion and later official seclusion, that is, first seclusion and later seclusion. Yi Shi, in the "Yi Shi mind" shown in The Wild Goose in Pingsha, is in a secluded place, but he still has "lofty aspirations", which should belong to the seclusion of Confucianism and before becoming an official. It's hard to be completely isolated. From ancient times to the present, there are few pure literati like Tao Yuanming and Xie Lingyun. In ancient times, most hermits were trapped by the world, or were convicted for their words, and finally retired to a secluded place in the mountains, perhaps just as a gesture for the world. On the surface, they are detached from things, but their hearts may never be calm. From this point of view, the sound in the song and the meaning outside the song of "Wild Goose in Pingsha" contain encouragement for those who want to make a name for themselves, and comfort for those who quit the mountain because of the words.