北宋著名文學家黃庭堅曾說：
一日不讀書，塵生其中；
One day without reading increases your preoccupation with mundane affairs;
兩日不讀書，言語乏味；
Two days without opening a book renders your conversation insipid;
三日不讀書，面目可憎。
Three days without attention to reading will cause your very countenance to become unattractive.
梁實秋則發揮了黃庭堅所謂「人不讀書，則塵俗生其間，照鏡則面目可憎，對人則語言無味」一說，認爲不讀書的人的確多爲「面目可憎，語言無味」者。而人在讀書之後，便面目可親、語言有味了。
說到底，讀書是人認識自己、認識生活、掌握世界的重要方式。
讀書是一種審美狀態，也是一種生活實踐。它能將歷史與個體勾連起來，將審美感與現實感統一起來。
通過讀書認識生活，認識自己，進而把讀書這種話語實踐轉化爲社會實踐，改造生活，改造自己，才能顯示出讀書的真正意義。
孟子的名句
盡信書, 則不如無書
讀書不可拘泥於書上所載，一味盲從。
大人者, 不失其赤子之心
這句話的原意是告誡統治者，不能失去對百姓的一顆愛心。後來「大人者」常引申爲悟道的人，只有他們才不會丟失最初的真心，也就是童心、是赤子之心。
人之大患在好為人師
最大的毛病，在於喜歡作別人的老師。
孔子的名句
「鳥則擇木，木豈能擇鳥？」
《左傳》記載：孔文子是衛國的卿，想要攻打衛國的大夫太叔，便去徵求孔子的意見。孔子說：「祭祀的事，我曾學過；打仗的事，沒聽說過。」退朝後，孔子命人駕車要離開衛國，說：「鳥則擇木，木豈能擇鳥？」孔文子聽說後，立刻阻止孔子，並道歉道：「我不敢爲自己打算，只是爲了防止衛國的禍患。」於是孔子決定不走了。不久，魯國派人帶來財物以召請他回國，孔子重歸魯國。
孔子爲什麼要離開祖國去周遊列國，原因很簡單，因爲在魯國得不到重用，這隻鳥要離巢而去，擇良木而棲。孔子這一離家出走，從55歲的中年飛成了68歲的老鳥。十四年的週遊，歷經坎坷，棲棲遑遑，卻難擇良木，終不得列國的重用。
Kong Wenzi of Wei was going to attack Taishu. He asked Confucius for advice about tactics. Confucius declined politely, saying he didn't know anything about tactics. Afterward, Confucius said: "A bird can choose a tree for its habitation, but a tree cannot choose the bird." Confucius returned to Lu in 484; he had been abroad for 14 years.
孔子因嘆，歌曰：「太山壞乎!樑柱摧乎!哲人萎乎!」
Confucius became ill. Zi Gong came to visit him. Confucius was walking with a stick and sang a song:
Ah! Mount Tai is crumbling! The pillars are falling!
The philosopher is withering!
其實，我們可以推測孔子這是內心很淒涼孤獨悲哀，陪伴一生的妻子死了，唯一的兒子死了，心愛的學生顏回死了，子路死了。自己有大病在身。這時看到子貢來，於是有點抱怨的說：「你怎麼才來?這麼晚了才來?」於是嘆氣唱歌道：「泰山啊，將要坍塌了!樑柱啊，將要腐朽折斷了!哲人啊，將要如同草木一樣枯萎腐爛了!」於是流下眼淚。對子貢說：「天下無道已經很久很久了，沒有人肯採納我的主張。我的主張不可能實現了。夏朝的人死時在東階殯殮，周朝的人死時在西階殯殮，殷商的人死時在兩個楹柱之間。昨天黃昏我夢見自己坐在兩楹之間祭奠。我的祖先是殷商人啊。」七天後孔子就死了。
He shed tears and spoke to Zi Gong. "For a long time the world has been living in moral chaos and no ruler has been able to follow me. The people of the Hsia dynasty kept their unburied coffins above the eastern steps (of the Chinese courtyard), the people of the Chou dynasty kept their coffins above the western steps and the people of the Shang dynasty kept them (in the main hall) between the two pillars. Last night I dreamt I was sitting and receiving (or making) a libation between the two pillars. Perhaps it was because I am a descendant of the Shangs." Seven days afterward he died, aged 73 (or 72 by Western reckoning). This was April in the 16th year of Duke Ai (479 B.C.).
Lu did not see fit to give Confucius power, and he no longer sought or desired office. The power of the Zhou Emperors had declined, the forms of worship and social intercourse (ritual and music) had degenerated and learning and scholarship had fallen into decay. After studying the past, he concluded that Shang represented a ritual culture and Xia a culture of simple life. He considered that these had been merged into a perfect, beautiful pattern during the Chou dynasty. Zhou culture became his ideal.
In his old age, Confucius developed a love for the study of Yi-Jing, or the Book of Changes. He read it so thoroughly that the leather strap (holding the bundle of inscribed bamboo sticks) had to be replaced three times.
Confucius said of himself that he didn't go into the government, and that was why he had plenty of time to study the different arts and literature.
Confucius said: "This won't do! This won't do! A gentleman is ashamed to die without having accomplished something. I realize that I cannot get into a position of power to put into effect my governmental ideal. How am I going to account for myself in the eyes of posterity?" He therefore wrote the Spring and Autumn Annals on the basis of the existing histories, beginning from Duke Yin (722 B.C.) and coming down to the 14th year of Duke Ai (481 B.C.), thus covering the period of 12 dukes (of Lu). He wrote from the point of view of Lu, but tried to show proper respect to the Chou Emperors, harking back to the Shang dynasty and showing the changes in the systems of the Three Dynasties.
《春秋》本指先秦時代各國的編年體史書，但後世不傳。傳之唯魯國《春秋》。此書記載了從魯隱西元年（前722年）到魯哀公十四年（前481年）的歷史，也是中國現存最早的編年體史書。《春秋》一書，宛若新聞標題，意不在史而在“義”。辜鴻銘之《中國人的精神》，所承於此。
The Zuo Tradition or The Commentary of Zuo 《左傳》, is an ancient Chinese narrative history that is traditionally regarded as a commentary on the ancient Chinese chronicle Spring and Autumn Annals (Chunqiu 春秋). It comprises 30 chapters covering a period from 722 to 468 BC, and focuses mainly on political, diplomatic, and military affairs from that era.
For many centuries, the Zuo Zhuan was the primary text through which educated Chinese gained an understanding of their ancient history. Unlike the other two surviving Annals commentaries—the Gongyang and Guliang commentaries—the Zuo Zhuan does not simply explain the wording of the Annals, but greatly expounds upon its historical background, and contains many rich and lively accounts of Spring and Autumn period (771–476 BC) history and culture. The Zuo Zhuan is the source of more Chinese sayings and idioms than any other classical work, and its concise, flowing style came to be held as a paragon of elegant Classical Chinese. China's first dynastic history Records of the Grand Historian, completed by the historian Sima Qian in the early 1st century BC, refers to the Zuo Zhuan as "Master Zuo's Spring and Autumn Annals" (Zuoshi Chunqiu 左氏春秋) and attributes it to a man named "Zuo Qiuming" (or possibly "Zuoqiu Ming") (左丘明 [前556年－前451年]). According to Sima Qian, after Confucius' death his disciples began disagreeing over their interpretations of the Annals, and so Zuo Qiuming gathered together Confucius' scribal records and used them to compile the Zuo Annals in order to "preserve the true teachings."
Today, most scholars believe that the Zuo Zhuan was originally an independent work composed during the latter half of the 4th century BC—though probably incorporating some older material—that was later rearranged as a commentary to the Annals.
Confucius made no claim to immortality. He didn't reject the gods, but he believed they were unknowable and better left alone. If man cannot understand life, how can he possible know the gods? Respect is sufficient. Confucius said: "He who sins against Heaven has none to whom he can pray?" He rejected superstition to an amazing extent for the times in which he lived.
In terms of secular influence, Confucius is far ahead of any other human being who ever lived. This is not to compare him with Buddha, Jesus Christ, Mohammed and other great religious leaders. He would resent the comparison. He was a humanist. He would have agreed with Shakespeare that the measure of man is man. He did not ask for temples or adulation. He spurned worship, although he somewhat resented the fact that the rulers of his time would not heed his counsel. He wanted to make men better and the world a better place.
Nor was Confucius a reactionary. It is true that he looked back to the Sage Kings and the wonderful world of Zhou. But who is to say that he was not aware this was a never-never world and a dream that never was. If he wasn't a modern for his own times, how was he able to reject superstition in a world which believed in scarcely anything else. He wasn't a democrat, but he believed in freedom to an amazing degree. His own life was an exercise of freedom. He moved from small state to small state, spoke back to his betters and advocated equity for all people.
If Confucius was an elitist, how could he say: "By nature men are pretty much alike; it is learning and practice that set them apart." He also remarked that "In education there are no class distinctions." If he defended the establishment, how could he say: "The young are to be respected. How do we know that the next generation will not measure up to the present one? But if a man has reached 40 or 50 and nothing has been heard of him, then I grant that he is not worthy of respect."
Not all that Confucius supposedly wrote is authentic, and the first biography was written about 300 years after his death. Still, a great deal is revealed with remarkable objectivity.
His first biographer was the father of Chinese historians, Sima Qian, who was as objective as it was possible to be in those times and not a Confucianist. He visited the birthplace of Confucius and talked to people who were still trying to live according to Confucian precepts.
Sima Qian was official historian for the Han court. He came from a family which held that position, and Master Historian was his official title.
司馬遷（前145年－西元前1世紀初）（今陝西韓城人)，是西漢時期著名的史學家和文學家。司馬遷所撰寫的《史記》被公認為是中國史書的典範，首創的紀傳體撰史方法為後來歷代正史所傳承，被後世尊稱爲史聖，又因曾任太史令，故自稱太史公。
河東獅吼
陳慥，字季常，宋朝永嘉人。年輕時喜好劍術，行俠仗義。壯年時立志讀書，想為國家立功，但最終無此機會。年老時念佛吃素，對佛法的理解深刻淵博。
陳慥的妻子柳氏為名門望族河東(河東在今山西省)柳氏人（本名不詳，民間稱其為柳月娥），十分凶悍，嫉妒心也很重，常常為一點兒芝麻小事吃醋。。陳慥非常怕她，只要她一發脾氣，總是嚇得不敢出聲。柳氏也不顧全丈夫的顏面，在客人面前照樣大聲謾罵，故大家都曉得陳慥怕老婆。
有一天，陳慥在家宴客，請來一些歌伎演唱助興，聲音傳到內室。柳氏聽到了，怒氣沖沖地用木杖敲打牆壁，大聲叫罵。賓客覺得很尷尬，又怕陳慥難堪，紛紛告辭離去。
柳氏這種作為，蘇東坡覺得太過分，把她比喻為河東獅子，並寫了一首詩，開陳慥的玩笑：
盡信書, 則不如無書
讀書不可拘泥於書上所載，一味盲從。
大人者, 不失其赤子之心
這句話的原意是告誡統治者，不能失去對百姓的一顆愛心。後來「大人者」常引申爲悟道的人，只有他們才不會丟失最初的真心，也就是童心、是赤子之心。
人之大患在好為人師
最大的毛病，在於喜歡作別人的老師。
孔子的名句
「鳥則擇木，木豈能擇鳥？」
《左傳》記載：孔文子是衛國的卿，想要攻打衛國的大夫太叔，便去徵求孔子的意見。孔子說：「祭祀的事，我曾學過；打仗的事，沒聽說過。」退朝後，孔子命人駕車要離開衛國，說：「鳥則擇木，木豈能擇鳥？」孔文子聽說後，立刻阻止孔子，並道歉道：「我不敢爲自己打算，只是爲了防止衛國的禍患。」於是孔子決定不走了。不久，魯國派人帶來財物以召請他回國，孔子重歸魯國。
孔子爲什麼要離開祖國去周遊列國，原因很簡單，因爲在魯國得不到重用，這隻鳥要離巢而去，擇良木而棲。孔子這一離家出走，從55歲的中年飛成了68歲的老鳥。十四年的週遊，歷經坎坷，棲棲遑遑，卻難擇良木，終不得列國的重用。
Kong Wenzi of Wei was going to attack Taishu. He asked Confucius for advice about tactics. Confucius declined politely, saying he didn't know anything about tactics. Afterward, Confucius said: "A bird can choose a tree for its habitation, but a tree cannot choose the bird." Confucius returned to Lu in 484; he had been abroad for 14 years.
孔子因嘆，歌曰：「太山壞乎!樑柱摧乎!哲人萎乎!」
Confucius became ill. Zi Gong came to visit him. Confucius was walking with a stick and sang a song:
Ah! Mount Tai is crumbling! The pillars are falling!
The philosopher is withering!
其實，我們可以推測孔子這是內心很淒涼孤獨悲哀，陪伴一生的妻子死了，唯一的兒子死了，心愛的學生顏回死了，子路死了。自己有大病在身。這時看到子貢來，於是有點抱怨的說：「你怎麼才來?這麼晚了才來?」於是嘆氣唱歌道：「泰山啊，將要坍塌了!樑柱啊，將要腐朽折斷了!哲人啊，將要如同草木一樣枯萎腐爛了!」於是流下眼淚。對子貢說：「天下無道已經很久很久了，沒有人肯採納我的主張。我的主張不可能實現了。夏朝的人死時在東階殯殮，周朝的人死時在西階殯殮，殷商的人死時在兩個楹柱之間。昨天黃昏我夢見自己坐在兩楹之間祭奠。我的祖先是殷商人啊。」七天後孔子就死了。
He shed tears and spoke to Zi Gong. "For a long time the world has been living in moral chaos and no ruler has been able to follow me. The people of the Hsia dynasty kept their unburied coffins above the eastern steps (of the Chinese courtyard), the people of the Chou dynasty kept their coffins above the western steps and the people of the Shang dynasty kept them (in the main hall) between the two pillars. Last night I dreamt I was sitting and receiving (or making) a libation between the two pillars. Perhaps it was because I am a descendant of the Shangs." Seven days afterward he died, aged 73 (or 72 by Western reckoning). This was April in the 16th year of Duke Ai (479 B.C.).
Lu did not see fit to give Confucius power, and he no longer sought or desired office. The power of the Zhou Emperors had declined, the forms of worship and social intercourse (ritual and music) had degenerated and learning and scholarship had fallen into decay. After studying the past, he concluded that Shang represented a ritual culture and Xia a culture of simple life. He considered that these had been merged into a perfect, beautiful pattern during the Chou dynasty. Zhou culture became his ideal.
In his old age, Confucius developed a love for the study of Yi-Jing, or the Book of Changes. He read it so thoroughly that the leather strap (holding the bundle of inscribed bamboo sticks) had to be replaced three times.
Confucius said of himself that he didn't go into the government, and that was why he had plenty of time to study the different arts and literature.
Confucius said: "This won't do! This won't do! A gentleman is ashamed to die without having accomplished something. I realize that I cannot get into a position of power to put into effect my governmental ideal. How am I going to account for myself in the eyes of posterity?" He therefore wrote the Spring and Autumn Annals on the basis of the existing histories, beginning from Duke Yin (722 B.C.) and coming down to the 14th year of Duke Ai (481 B.C.), thus covering the period of 12 dukes (of Lu). He wrote from the point of view of Lu, but tried to show proper respect to the Chou Emperors, harking back to the Shang dynasty and showing the changes in the systems of the Three Dynasties.
《春秋》本指先秦時代各國的編年體史書，但後世不傳。傳之唯魯國《春秋》。此書記載了從魯隱西元年（前722年）到魯哀公十四年（前481年）的歷史，也是中國現存最早的編年體史書。《春秋》一書，宛若新聞標題，意不在史而在“義”。辜鴻銘之《中國人的精神》，所承於此。
The Zuo Tradition or The Commentary of Zuo 《左傳》, is an ancient Chinese narrative history that is traditionally regarded as a commentary on the ancient Chinese chronicle Spring and Autumn Annals (Chunqiu 春秋). It comprises 30 chapters covering a period from 722 to 468 BC, and focuses mainly on political, diplomatic, and military affairs from that era.
For many centuries, the Zuo Zhuan was the primary text through which educated Chinese gained an understanding of their ancient history. Unlike the other two surviving Annals commentaries—the Gongyang and Guliang commentaries—the Zuo Zhuan does not simply explain the wording of the Annals, but greatly expounds upon its historical background, and contains many rich and lively accounts of Spring and Autumn period (771–476 BC) history and culture. The Zuo Zhuan is the source of more Chinese sayings and idioms than any other classical work, and its concise, flowing style came to be held as a paragon of elegant Classical Chinese. China's first dynastic history Records of the Grand Historian, completed by the historian Sima Qian in the early 1st century BC, refers to the Zuo Zhuan as "Master Zuo's Spring and Autumn Annals" (Zuoshi Chunqiu 左氏春秋) and attributes it to a man named "Zuo Qiuming" (or possibly "Zuoqiu Ming") (左丘明 [前556年－前451年]). According to Sima Qian, after Confucius' death his disciples began disagreeing over their interpretations of the Annals, and so Zuo Qiuming gathered together Confucius' scribal records and used them to compile the Zuo Annals in order to "preserve the true teachings."
Today, most scholars believe that the Zuo Zhuan was originally an independent work composed during the latter half of the 4th century BC—though probably incorporating some older material—that was later rearranged as a commentary to the Annals.
Confucius made no claim to immortality. He didn't reject the gods, but he believed they were unknowable and better left alone. If man cannot understand life, how can he possible know the gods? Respect is sufficient. Confucius said: "He who sins against Heaven has none to whom he can pray?" He rejected superstition to an amazing extent for the times in which he lived.
In terms of secular influence, Confucius is far ahead of any other human being who ever lived. This is not to compare him with Buddha, Jesus Christ, Mohammed and other great religious leaders. He would resent the comparison. He was a humanist. He would have agreed with Shakespeare that the measure of man is man. He did not ask for temples or adulation. He spurned worship, although he somewhat resented the fact that the rulers of his time would not heed his counsel. He wanted to make men better and the world a better place.
Nor was Confucius a reactionary. It is true that he looked back to the Sage Kings and the wonderful world of Zhou. But who is to say that he was not aware this was a never-never world and a dream that never was. If he wasn't a modern for his own times, how was he able to reject superstition in a world which believed in scarcely anything else. He wasn't a democrat, but he believed in freedom to an amazing degree. His own life was an exercise of freedom. He moved from small state to small state, spoke back to his betters and advocated equity for all people.
If Confucius was an elitist, how could he say: "By nature men are pretty much alike; it is learning and practice that set them apart." He also remarked that "In education there are no class distinctions." If he defended the establishment, how could he say: "The young are to be respected. How do we know that the next generation will not measure up to the present one? But if a man has reached 40 or 50 and nothing has been heard of him, then I grant that he is not worthy of respect."
Not all that Confucius supposedly wrote is authentic, and the first biography was written about 300 years after his death. Still, a great deal is revealed with remarkable objectivity.
His first biographer was the father of Chinese historians, Sima Qian, who was as objective as it was possible to be in those times and not a Confucianist. He visited the birthplace of Confucius and talked to people who were still trying to live according to Confucian precepts.
Sima Qian was official historian for the Han court. He came from a family which held that position, and Master Historian was his official title.
司馬遷（前145年－西元前1世紀初）（今陝西韓城人)，是西漢時期著名的史學家和文學家。司馬遷所撰寫的《史記》被公認為是中國史書的典範，首創的紀傳體撰史方法為後來歷代正史所傳承，被後世尊稱爲史聖，又因曾任太史令，故自稱太史公。
河東獅吼
陳慥，字季常，宋朝永嘉人。年輕時喜好劍術，行俠仗義。壯年時立志讀書，想為國家立功，但最終無此機會。年老時念佛吃素，對佛法的理解深刻淵博。
陳慥的妻子柳氏為名門望族河東(河東在今山西省)柳氏人（本名不詳，民間稱其為柳月娥），十分凶悍，嫉妒心也很重，常常為一點兒芝麻小事吃醋。。陳慥非常怕她，只要她一發脾氣，總是嚇得不敢出聲。柳氏也不顧全丈夫的顏面，在客人面前照樣大聲謾罵，故大家都曉得陳慥怕老婆。
有一天，陳慥在家宴客，請來一些歌伎演唱助興，聲音傳到內室。柳氏聽到了，怒氣沖沖地用木杖敲打牆壁，大聲叫罵。賓客覺得很尷尬，又怕陳慥難堪，紛紛告辭離去。
柳氏這種作為，蘇東坡覺得太過分，把她比喻為河東獅子，並寫了一首詩，開陳慥的玩笑：
「誰似龍丘居士賢，談空說法夜不眠；忽聞河東獅子吼，拄杖落手心茫然。」
意思是說，有誰能像龍丘居士那樣有才能呢？談起佛學和佛法來，可以整夜不用睡覺。但是一聽到她妻子柳氏大聲怒罵，就嚇得連拄杖都從手裡掉落，茫然不知所措了。（這首詩前兩句有些版本作「龍丘居士亦可憐，談空說有夜不眠」）
「獅子吼」是佛家比喻佛祖講經，聲震世界。陳慥喜歡談佛，東坡借佛家語來開他玩笑。這個故事後來衍生出來兩句成語：
（１）河東獅吼：比喻兇悍的妻子大發雌威。
（２）季常之癖：描述懼內之人。（陳慥字季常）
「獅子吼」是佛家比喻佛祖講經，聲震世界。陳慥喜歡談佛，東坡借佛家語來開他玩笑。這個故事後來衍生出來兩句成語：
（１）河東獅吼：比喻兇悍的妻子大發雌威。
（２）季常之癖：描述懼內之人。（陳慥字季常）
詩名: 寄 吳德仁兼簡 陳季常
龍丘居士亦可憐，談空說有夜不眠。忽聞河東獅子吼，拄杖落手心茫然。
《和子由澠池懷舊》(宋代蘇軾)
*蘇轍，字子由，為蘇軾的弟弟
原文：
人生到處知何似，應似飛鴻踏雪泥。
泥上偶然留指爪，鴻飛那復計東西。
老僧已死成新塔，壞壁無由見舊題。
往日崎嶇還記否，路長人困蹇驢嘶。
白話譯文：
我們一生中與此地（澠 mǐn 池縣）的關係像甚麼呢？大概像大雁踏在積雪的土地上吧！？
鴻鳥偶然在泥上留下牠的腳印，可是離去後，誰知道牠飛到哪裡呢？（而雪上的爪必迅速地消失）
過去在這裡的老和尚（奉閒）已經圓寂了，收納他遺體的納骨塔還很新；我題詩的牆壁已崩塌了，再也見不到以往寫在上面的字。
還記得從前我們到這裡來路上的艱辛嗎？我現在也是要長途跋涉到遠方啊！這漫長的路上只有困苦的我和一匹瘦弱正在嘶叫的驢子。
背景
宋仁宗嘉祐元年（西元1056年）蘇軾、蘇轍兄弟往京城應試，
途經澠池住在一所寺院中，寺中的奉閑和尚款待蘇軾兄弟，
蘇軾並在寺院壁上題詩留念。
宋仁宗嘉祐二年(西元1057年)蘇軾與弟蘇轍同榜中進士，
但因母程氏當時病逝，他們守喪三年，無法立即接官任。
嘉祐六年（西元1061年），蘇軾任鳳翔府（今陝西鳳翔）簽判，
十一月蘇軾兄弟在鄭州西門外送別，蘇轍懷念五年前赴京趕考時曾經過澠池，
想蘇軾西行赴任必經澠池，故寫《懷澠池寄子瞻兄》一詩：
《懷澠池寄子瞻兄》
相攜話別鄭原上，共道長途怕雪泥。
歸騎還尋大梁陌，行人已渡古崤西。
曾為縣吏民知否？舊宿僧房壁共題。
遙想獨遊佳味少，無言騅馬但鳴嘶。
白話譯文:
同行兄弟在鄭原野話別，共同擔心前路的艱難。
騎馬回頭還在大梁田間巡行，想家兄必已翻過崤西古道。
百姓是否知道我曾經被委任為澠池縣主簿？還和父兄歇宿僧房共題壁詩。
遙想兄臺獨行一定感到寂寞乏味，前路迷茫只能聽到馬匹嘶鳴。
分析解釋
蘇軾任鳳翔府（今陝西鳳翔）簽判，赴鳳翔途中重經澠池，
當年寺中的奉閑和尚已經去世，寺已改建新塔，
五年前所題的壁上詩已崩塌無存。
蘇軾因此作《和子由澠池懷舊》，回應其兄寫的詩。
蘇轍原詩的基調為懷舊。他納悶，這些經歷是偶然的還是必然的？如果說與澠池沒有緣份，爲何總是與此地發生關聯？但如果說與澠池有緣份，爲何又不能逗留多些時候呢？這矛盾衍生出蘇轍詩中的感慨。
但在蘇軾看來，弟弟蘇轍或許太過於懷念往事。人生本來充滿了未知因素，就像鴻雁在飛行過程中，偶一落在雪地上，留下印跡，但鴻飛走，雪融化，一切都不復存在。
然而，人生有着不可知性，並不意味着是盲目毫無意義的。過去的東西或許真的已消逝，但這並不等於說它不曾存在過。就以崤山道為例，蘇軾騎着蹇驢，在艱難崎嶇的山路上顛簸著，但這不是一種歷練，一種難得的經驗，一種人生慢慢積累的資產的一小部分嗎？所以，人生雖然無常，但不該因此自暴自棄；事務即使多具偶然性，但仍不該因此放棄對必然性的尋求。無論如何，過去的事無法重新創造出來，但我們可以繼續往前走經歷更多生活色彩。不知性和偶然性反而給我很大自由決定自己人生的意義何在。
成語 "雪泥鴻爪" 出自此詩。
No comments:
Post a Comment
Comments do not seem to be working. Many people say they have left comments, but I do not receive them. I have not been able to overcome the problem, unfortunately.