1, Preface of Wenxindiaolong Original:

People with "literary talent" speak with the intention of writing. Juanzi's Qin Xin and Wang Sun's Qiao Xin were both beautiful yesterday, so they were used properly. In ancient articles, it is impossible to carve dragons by carving adults. The universe is vast, and the products are complex, outstanding and intelligent.

Time flies, the soul is not alive, and it is just a production. Xiao Furen looks like heaven and earth, with a natural disposition of five talents. She is going to leave her eyes and ears in the sun and moon and get angry with fenglei. She is beyond all things and has always been spiritual. Like the fragility of vegetation, it is more famous than the firmness of gold and stone. It is the life of a gentleman and a virtue. How to demonstrate? Have to!

Seven-year-old students dreamed of colorful clouds, so they climbed up to pick them. When you have finished eating your teeth, you can taste the Dan lacquer ritual vessels in a night dream and go south with Zhong Ni. How happy it is to be brave and happy! It's hard to see a saint, but it's a boy's dream since he was born, and there has never been a master. The imperial edict praised, but ignored the scriptures. Ma Zheng and Zhu Ru, who have been refined, are not savvy enough to get married.

Only the use of the article, the real classic branch, the five rites written, the six codes used for it, the monarch and the minister are so clear, the military strategists are so clear, and the origin is detailed, which is not a classic. But after a long time, the style of writing has melted, people are curious, the words are expensive and complicated, the feathers are still painted, and the embroidery is exquisite. If it is far from the original, it will be wrong. Rhetorically, your body is important, Father Chen Xun, evil is heresy, Austrian rhetoric, and proper body is important. So pen and ink is the beginning of the paper.

There are many readers of modern papers, such as Wei Wenzhi's classic, Chen Sixu's book, Yang Yingzhi's literary theory, Lu Jizhi's, Zhong You's Liu Bie's, and Hong Fan's Hanlin's. Each of them takes a fresh view of Taoism, or belittles the talents of the time, or refines the whole article, or summarizes the purpose of elegance and vulgarity, or summarizes the meaning of the chapter.

Dian Wei is dense and impenetrable, while Chen Shu argues and is not correct, but should be simple in China, Rufu is clever and broken, Liu is fine and useless, and Hanlin is shallow and unimportant. People who travel from Junshan, such as Ji Fu and Shi Long, often talk about literature and meaning, but fail to arouse their leaves to seek their roots. It's no use worrying about future generations without talking about the letters patent of the sages.

Wen Xin's works are based on Tao, the teacher is based on holiness, the body is based on classics, and the latitude becomes coquettish: the hub of Wen is also extremely cloudy. If it is a narrative paper, it is necessary to distinguish the original text from the end, explain the name and chapter meaning, select the text to determine the article, and apply the theory to the whole system: if the first article is on it, the procedure will be clear.

As for analyzing the situation, the cage circle is coherent, praising God and nature, painting abundance and stone, reading benefit and similarity, reading prosperity and son, praising and criticizing. The naming of The Theory of Position shows the number of The Big Swallow, which is used for literature, with only 49 articles.

It is easy for husband and wife to preface, but it is difficult for Mirren to talk in groups. Although the hair is gently pulled out, it goes deep into the bone marrow, or there is a dense sound source, which seems to be far away, and there are countless words. Its products are listed in words, and there are people who are the same as the old models, but they are different and inseparable; If there is an extraordinary theorist, it is not different, and the reason is different.

Similarities and differences, disdain for ancient and modern times, broken tendons and dividing lines, only compromise. Almost ready to press the elegant venue and surround the mansion painted by seaweed. However, it is difficult for a saint to say what he wants. How can you be polite if you know what's in the bottle? The vast past lives, both heavy smell; In the afterlife, if the dust is there, see you.

Like:

Life is limited, and there is no limit except wisdom. It's hard to follow things one by one, but it's easy to rely on.

Ao Chunshi, chewy. Fruit carries the heart, and the heart has something to send.

2. Foreword translation of Wen Xin Diao Long 1;

Preface is the last article of Wen Xin Diao Long, which is the preface of this book. The purpose, intention, method and attitude of the author's book Wen Xin Diao Long, especially its guiding ideology and content arrangement. They are all elaborated separately, so they are an important chapter in studying the whole novel Wen Xin Diao Long and the author's thoughts.

The whole paper is divided into five parts: the first part explains the naming intention of Wen Xin Diao Long and the necessity of the so-called "the life of a gentleman is the tree of moral admonition"; The second part talks about why Liu Xie wrote this book, mainly trying to correct the bad atmosphere of chasing flashy novelty in the literary world at that time by explaining Confucian classics;

The third part comments on the literary works since Wei and Jin Dynasties, and holds that the shortcomings of various schools are that they have not grasped the "root" and "source" of literary criticism; The fourth part introduces the arrangement of the basic content of the book; The fifth part shows his attitude of commenting on the writer's works and expounding literary theory.

This article illustrates Liu Xie's admiration for Confucianism. He believes that "the use of articles is a classic branch"; It is said that the literary theories of various schools since Wei and Jin Dynasties "failed to stimulate the leaves to seek their roots and explore the orchid". This "root" and "source" is the ideological content that conforms to the "patent of the ancient philosophers"

On the one hand, this view has brought serious limitations to his comments in the whole book. Liu Xie often regards the article as a "classic branch" and uses the "patent of sages" to measure the writer's works; On the other hand, under the atmosphere of "praising people's wonder, but speaking expensively", it was a preferable way at that time to emphasize Confucianism to correct its deviation. It was with Confucianism as a weapon that Liu Xie launched a fierce struggle against the bad style of writing since Jin and Song Dynasties.

In addition, the explanation of the title of Wen Xin Diao Long and the arrangement of the contents of the whole book provide important clues for us to understand and study the theoretical system of Wen Xin Diao Long.

This book is called Wen Xin because it clarifies the intention of writing an article. Once upon a time, when writing Xin, Wang Sunzi also wrote a Qiao Xin, which shows that the word "Xin" is very good, so it is the title of this book. Since ancient times, articles have been written with rich literary talent; Now, the word Diaolong is used to describe this book, not only because its predecessors once praised its rich literary talent.

The universe is endless and talented people come forth in large numbers; They can surpass others only because of their extraordinary intelligence. But time is fleeting, but human wisdom cannot exist forever; I want to pass on my fame and career, mainly by writing. The appearance of human beings symbolizes the earth and obtains its own nature from the five elements; Eyes and ears are like the sun and the moon, and sounds like wind and thunder.

They can surpass all living things, which is extraordinary. However, the human body is as fragile as vegetation, but its long-standing reputation is stronger than stone. Therefore, an ideal person living in the world should establish merits and write works. Do I like talking? I really have to do this.

Translation of Preface of Wen Xin Diao Long II;

When I was seven years old, I once dreamed of a cotton-like cloud, so I climbed up and took it. When I was in my thirties, I dreamed that I had followed Confucius to the south with a red lacquer ritual vessel. Wake up in the morning and feel very happy. How difficult it is to meet a great saint, who gave me this nobody in his dream!

There has never been a saint like Confucius since human beings came into being. So it occurred to me that to clarify the thoughts of saints, it is best to annotate the scriptures. Ma Rong and Zheng Xuan, the scholars of the previous generation, have played a very good role in this respect, even if I have any in-depth insights, it is not enough to get married. But considering the role of the article, it is indeed a classic aid. All kinds of etiquette should be completed by it, and all government affairs should be carried out by it;

Even the career of the monarch and his subjects is brilliant, and the politics of the military state is also carried forward. Tracing back to the source carefully, there is nothing that does not develop from scripture. However, later generations were too far away from saints, and the article system gradually deteriorated. Some writers just like novelty and blindly pursue superficial and weird words, just like adding ornaments to already gorgeous feathers and embroidering patterns on towels, which makes articles more and more divorced from the root and eventually leads to the wrong and unrestrained road.

When it comes to the wording of Shangshu Pen Name, he once said that he should grasp the main points; Confucius educated students and said not to engage in incorrect theories. The thought of Shangshu is different from that of Confucius, but we should pay attention to understand its main spirit. So I picked up pen and ink and wrote a paper in this spirit.

There are many works discussing articles recently, such as Essays on Canon by Cao Pi, Letters with Yang Dezu by Cao Zhi, Literary Theory by Ying Chang, Wen Fu by Lu Ji, On Parting Articles by Zhi Yu and Hanlin by Li Chong. Most of them only touch on some aspects of the article, but rarely touch on the big points.

Some of them praise or criticize contemporary writers, some comment on predecessors' works, some generally point out the elegance and vulgarity of the intention of the article, and some briefly describe the contents of some works. Cao Pi's paper is very detailed, but incomplete; Cao Zhi and Yang Dezu's books are eloquent, but not necessarily appropriate;

Angelababy's literary theory is gorgeous, but relatively empty and concise; Lu Ji's "Wen Fu" is clever, but too trivial and messy; The content of On Partitions is exquisite, but it is of little use. Hanlin's theory is shallow and irrelevant. In addition, Huan Tan, Serina Liu, Ying Zhen, Lu Yun and others also discussed the significance of the article, and sometimes they may have better opinions.

But no one can find the roots from the branches and leaves of trees and trace the water waves back to the place of origin. Because they failed to inherit the teachings of the sages of past dynasties, they could not give much help to future generations.