第一篇：罪己詔漢武帝原文翻譯

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原文內(nèi)容：

上乃下詔，深陳既往之悔，曰： 前有司奏，欲益民賦三十助邊用，是重困老弱孤獨也。而今又請遣卒田輪臺。輪臺西于車師千余里，前開陵侯擊車師時，危須、尉犁、樓蘭六國子弟在京師者皆先歸，發(fā)畜食迎漢軍，又自發(fā)兵，凡數(shù)萬人，王各自將，共圍車師，降其王。諸國兵便罷，力不能復(fù)至道上食漢軍。漢軍破城，食至多，然士自載不足以竟師，強者盡食畜產(chǎn)，羸者道死數(shù)千人。朕發(fā)酒泉驢、橐駝負(fù)食，出玉門迎軍。吏卒起張掖，不甚遠(yuǎn)，然尚廝留其眾。曩者，朕之不明，以軍候弘上書言“匈奴縛馬前后足，置城下，馳言‘秦人，我B323若馬’”，又漢使者久留不還，故興遣貳師將軍，欲以為使者威重也。古者卿大夫與謀，參以蓍龜，不吉不行。乃者以縛馬書遍視丞相、御史、二千石、諸大夫、郎為文學(xué)者，乃至郡屬國都尉成忠、趙破奴等，皆以“虜自縛其馬，不祥甚哉！”或以為“欲以見強，夫不足者視人有余?！薄兑住分缘谩洞筮^》，爻在九五，匈奴困敗。公軍方士、太史治星望氣，及太卜龜蓍，皆以為吉，匈奴必破，時不可再得也。又曰：“北伐行將，于鬴山必克?！必灾T將，貳師最吉。故朕親發(fā)貳師下鬴山，詔之必毋深入。今計謀卦兆皆反繆。重合侯得虜候者，言：“聞漢軍當(dāng)來，匈奴使巫埋羊牛所出諸道及水上以詛軍。單于遺天子馬裘，常使巫祝之。縛馬者，詛軍事也?！庇植贰皾h軍一將不吉”。匈奴常言：“漢極大，然不能饑渴，失一狼，走千羊。” 乃者貳師敗，軍士死略離散，悲痛常在朕心。今請遠(yuǎn)田輪臺，欲起亭隧，是擾勞天下，非所以優(yōu)民也。今朕不忍聞。大鴻臚等又議，欲募囚徒送匈奴使者，明封侯之賞以報忿，五伯所弗能為也。且匈奴得漢降者，常提掖搜索，問以所聞。今邊塞未正，闌出不禁，障候長吏使卒獵獸，以皮肉為利，卒苦而烽火乏，失亦上集不得，后降者來，若捕生口虜，乃知之。當(dāng)今務(wù)在禁苛暴，止擅賦，力本農(nóng)，修馬復(fù)令，以補缺，毋乏武備而已?？魃线M(jìn)畜馬方略補邊狀，與計對。

譯文：

前些時，有關(guān)部門奏請要增加賦稅，每個百姓多繳三十錢，用來增加邊防費用，這樣做會明顯加重老弱孤獨者的負(fù)擔(dān)。如今又奏請派兵到輪臺去屯田，輪臺在車師（今新疆吐魯番西北）以西一千余里，上次開陵侯攻打車師時，雖然取得了勝利，迫使車師王歸降，但因路途遙遠(yuǎn)，糧草缺乏，死于路上的就有數(shù)千人，更何況輪臺還要往西呢！過去是朕一時糊涂，僅憑一個名叫弘的軍候上書說：匈奴人捆住馬的四蹄，扔到城下，說要送馬給我漢朝，再加上匈奴長期扣留漢使不讓回朝，所以才派貳師將軍李廣利興兵征討，為的是維護漢使的威嚴(yán)。古時候，卿大夫提出的倡議，都要先求神問卜，得不到吉兆是不能施行的。因此，貳師將軍這次出征前，朕曾普遍地征詢朝廷諸位大臣和某些地方長官的意見，他們都認(rèn)為‘匈奴人捆縛自己的戰(zhàn)馬，是最大的不祥’，或者認(rèn)為‘匈奴人是向我國顯示強大，而實際上他們的力量并不充足，只不過是故意向人顯示自己力量有余而已’。那些負(fù)責(zé)求神問卜的方士和星象家們也都認(rèn)為‘是吉兆、匈奴必敗，機不可失’。又說：‘遣將北伐，至山必勝。卦辭顯示，諸將中，以派貳師將軍前去最為合適。’所以朕才派遣李廣利率兵出征，并告誡他務(wù)必不要深入匈奴腹地。可誰曾想，那些計謀和卦辭全都與事實相反。后來抓到的匈奴人說：‘匈奴人捆縛戰(zhàn)馬，是為了對漢軍進(jìn)行詛咒?！倥顺Ｕf：‘漢雖強大，但漢人不耐饑渴，匈奴放出一只狼，漢軍就要損失千只羊?！鹊嚼顝V利兵敗，將士們或戰(zhàn)死，或被俘，或四散逃亡，這一切都使朕悲痛難忘。如今又奏請派人遠(yuǎn)赴輪臺屯墾，還要修筑堡壘哨所，這是勞民傷財?shù)慕ㄗh，朕不忍聽！負(fù)責(zé)民族事務(wù)的大鴻臚還建議招募囚犯護送匈奴使者回國，以封侯作為獎賞，讓他們刺殺匈奴單于，以發(fā)泄我們的怨憤，這種見不得人的事連春秋五霸都恥于去做，更何況我們大漢王朝呢！況且匈奴對投降他們的漢人要全身嚴(yán)密搜查，怎么可能行刺匈奴單于呢！當(dāng)今最重要的任務(wù)，在于嚴(yán)禁各級官吏對百姓苛刻暴虐，廢止擅自增加賦稅的法令，鼓勵百姓致力于農(nóng)業(yè)生產(chǎn)，恢復(fù)為國家養(yǎng)馬者免其徭役賦稅的法令，用來補充戰(zhàn)馬損失的缺額，不使國家軍備削弱而已。各郡、國二千石官員都要制定本地繁育馬匹和補充邊境物資的計劃，在年終呈送全年公務(wù)報告時一并報送朝廷?！?/p>

第二篇：庚子事變后光緒慈禧罪己詔

本年夏間，拳匪構(gòu)亂，開釁友邦，朕奉慈駕西巡，京師云擾。迭命慶親王奕勖，大學(xué)士李鴻章，作為全權(quán)大臣，便宜行事，與各國使臣止兵議和。昨據(jù)奕勖等電呈各國和議十二款，大綱業(yè)已照允，仍電飭該全權(quán)大臣將詳細(xì)節(jié)目悉心酌核，量中華之物力，結(jié)與國之歡心。既有悔禍之機，宜頒自責(zé)之詔，朝廷一切委曲難言之苦衷，不能不為爾天下臣民明諭之。此次拳教之禍，不知者咸疑國家縱庇匪徒，激成大變，殊不知五六月間屢詔剿拳保教，而亂民悍族，迫人于無可如保，既苦禁諭之俱窮，復(fù)憤存亡之莫保。迨至七月二十一日之變，朕與皇太后誓欲同殉社稷，上謝九廟之靈，乃當(dāng)哀痛昏瞀之際，經(jīng)王大臣等數(shù)人，勉強扶掖而出，于槍林炮雨中倉皇西狩。是慈躬驚險,宗社貼危，圜圜成墟，衣冠填壑，莫非拳匪所致，朝廷其尚護庇耶?夫拳匪之亂，與信拳匪者之作亂，均非無因而起。各國在中國傳教，由來已久，民教爭訟，地方官時有所偏：畏事者袒教虐民，沽名者庇民傷教。官無辦法，民教之怨，愈結(jié)愈深拳匪乘機，浸成大釁。由平日辦理不善，以致一朝驟發(fā)，不可遏抑，是則地方官之咎也。淶涿拳匪，既焚堂毀路，急派直隸紅軍彈壓，乃練軍所至，漫無紀(jì)律，戕虐良民。而拳匪專恃仇教之說，不擾鄉(xiāng)里，以致百姓皆畏兵而愛匪。匪勢由此大熾，匪黨亦愈聚愈多。此則將領(lǐng)之咎也。該匪嫵言邪說，煽誘愚人王公大臣中，或少年任性，或迂謬無知，平時嫉外洋之強，而不知自糧，惑于妖妄，詫為神奇，于是各邸習(xí)拳矣，各街市習(xí)拳矣?；蛸Y拳以糧，或贈拳以械，三數(shù)人倡之于前，千萬人和之于下。朕與皇太后方力持嚴(yán)拿首要，解散脅人之議，特命剛毅前往諭禁，乃竟不能解散。而數(shù)萬亂民，膽敢紅巾露刃，充斥都城，焚掠教堂，圍攻使館。我皇太后垂簾訓(xùn)政，將及四十年，朕躬仰承慈誨，夙昔睦鄰保教，何等懷柔?而況天下斷無殺人放火之義民，國家豈有倚匪敗盟之政體?當(dāng)此之時，首禍諸人，叫囂隳突，匪黨紛擾，患在肘腑，朕奉慈圣，既有法不及眾之憂，浸成尾大不掉之勢。興言及此，流涕何追!此則首禍王大臣之罪也。然當(dāng)使館被圍之際，屢次諭令總理衙門大臣前往禁止攻擊，并至各使館會晤慰問，乃因槍炮互施，竟至無人敢往，紛紜擾攘，莫可究詰。設(shè)使火轟水灌，豈能一律保全?所以不致竟成巨禍者，實由朝廷極力維持，是以酒果冰瓜，聯(lián)翩致送，無非朕仰體慈懷，惟我與國，應(yīng)識此衷。今茲議約不侵我主權(quán)，不割我土地，念列邦之見諒，疾愚暴之無知，事后追思，慚憤交集。惟各國既定和局，自不致強人以所難。關(guān)奕勖，李鴻章，于細(xì)訂約章時，婉間力辦，持以理而感以情。

各大國信義為重，當(dāng)視我力之所能及，以期其議之必可行。此該全權(quán)大臣所當(dāng)竭忠盡智者也。當(dāng)京師擾亂之時，曾諭令各疆臣，固守封圻，不令同時開釁，東南之所以明訂約章，極力保護者，悉由遒奉諭旨，不欲失之之意。故列邦商務(wù)，得以保全而東南疆臣亦藉以自固。惟各省平時，無不以自強為辭，究之臨事張皇，一無可恃，又不悉朝廷事處萬難，但執(zhí)一偏之詞，責(zé)難君父：試思乘輿出走，風(fēng)鶴驚心，昌平宣化間，朕侍皇太后素衣將敝，時豆粥難求，困苦鎧寒，不如氓庶。不知為人臣者，亦嘗念及憂辱之義否?總之，臣民有罪，罪在朕躬。朕為此言，并非追既往之愆尤，實欲儆將來之玩泄。近二十年來，每有一次釁端，必有一番誥誡，臥薪嘗膽，徒托空言。理財自強，幾成習(xí)套。事過以后，徇情面如故，用私人如故，敷衍公事如故，欺朝廷如故。大小臣工，清夜自思，即無拳匪之變，我中國能自強耶?夫無事且難支拄，今又構(gòu)此奇奇變，益貧益弱，不待智者而后知。爾諸臣受國厚恩，當(dāng)于屯險之中，竭其忠貞之力：綜核財賦，固宜亟償洋款，仍當(dāng)深恤民艱；保薦人才，不當(dāng)專取才華，而當(dāng)內(nèi)觀心術(shù)。其大要，“去私心”“破積習(xí)”兩言。大臣不存私心，則用人必公：破除積習(xí)，則辦事著實。惟公與實，乃理財治兵之根本，亦即天心國脈之轉(zhuǎn)機。

應(yīng)即遵照初十日諭旨，妥速議奏，實力舉行。此則中外各大臣所當(dāng)國爾忘家，正己率屬者也。朕受皇太后鞠勞訓(xùn)養(yǎng)，垂三十年，一旦顛危至此，仰思宗廟之震驚，北望京師之殘毀，士大夫之流離者數(shù)千家，兵民之死傷者數(shù)十萬，自責(zé)不暇，何暇責(zé)人?所以諄淳誥諭者，則以振作之與因循，為興衰所由判，切實之與敷衍，即強弱所由分。固邦交，保疆土，舉賢才，開言路，己屢次剴切申諭。中外各大臣其各凜遵訓(xùn)誥，激發(fā)忠忱，深念殷憂啟圣之言，勿忘盡瘁鞠躬之誼。朕與皇太后有厚望焉將此通諭知之。欽此。

第三篇：詔追赴都回寄零陵親故原文翻譯及賞析

《詔追赴都回寄零陵親故》作者為唐朝文學(xué)家柳宗元。其古詩全文如下：

每憶纖鱗游尺澤，翻愁弱羽上丹霄。

岸傍古堠應(yīng)無數(shù)，次第行看別路遙。

【翻譯】

常想起小魚在水池里浮游，又擔(dān)心翅膀太嫩難上云霄。乘船赴京，傍岸的土堡已是無數(shù)，一程一程，回看零陵親故卻越加遠(yuǎn)遙。

【鑒賞】

詩的開頭用比喻的手法，極寫詩人被貶永州后環(huán)境的惡劣，境地的低微?！懊繎洝毕伦趾孟窈茌p，似乎也沒什么褒貶，實際上份量很重，感情色彩十分強烈，表明詩人對這種小魚游水池的生活非常厭棄。這時好了，奉詔赴京了，新生活就要開始了，也許還有一個相當(dāng)高的職位在等著自己，可以直上“丹霄”。然而詩人仍然很擔(dān)心，擔(dān)心弱翅無力，重任難以勝任。當(dāng)然，詩人決不是對自己能力的不信任，也不是故作謙恭之詞，是對于變幻莫測的前途的憂慮。

后一聯(lián)詩歌的節(jié)奏明顯加快，不僅形象地狀寫了輕舟順流而下，計算里程的土堡飛而似地甩在腦后的情境，而且也與詩人希望盡快回到長安的心情十分吻合。然而，詩人離長安雖然越來越近，而離他生活過十年的永州卻越來越遠(yuǎn)，所以，他也是一路北行，一路回望；瀟湘一帶，輕煙薄霧，別路依稀，真切地抒寫了他對零陵親故的系念。

這首詩，前后兩聯(lián)跳躍性極大，運用的手法各不相同，詩歌意象也迥然有異。但一個“愁”字，卻把整首詩歌描寫的意象統(tǒng)一協(xié)調(diào)起來，詩人對自己以往的貶抑生活“愁”，對奉詔直上京，前途渺茫亦“愁”，乘船北上離雖親朋故舊，當(dāng)然更“愁”。“愁”字一線貫通，塑造了一位情深義重、憂國憂民、內(nèi)心情感無限豐富的詩人自我形象。

第四篇：翻譯原文

The Confucian Analects

Confucius(K'ung Fu-tzu, Kongzi, Kong Zi or)was born of a rather

impoverished family of noble descent in the state of Lu(in modern Shantung).He quickly achieved a reputation for scholarship and learning.During his life, he

witnessed the disintegration of unified imperial rule.He was a great admirer of the Duke of Zhou, and sought to convince various nobles to rule according to certain social customs he associated with early Zhou culture.These customs emphasized moral responsibility and the concept of the chün tzu.The chün tzu was any refined gentleman who embodied the virtue of benevolence while he maintained traditional rites, customs, and filial piety toward his ancestors, family, and the gods.Stereotypically, this gentleman was marked by his white beard, fine clothes, and long fingernails.Confucianism might be seen as a philosophy in which politics and

government are an extension of morality and tradition.As long as the ruler remained benevolent, the government will naturally work toward the good of the people(Lau n.p.).A Confucian philosopher strove to be responsible, controlled, and temperate.Confucius spent ten years traveling through the whole of China's various states.He had ambitions of attaining a political position at one of the Chinese courts, but he never succeeded in this endeavor and spent most of his life as a teacher.Realizing that the warlike leaders paid no attention to his philosophy, Confucius returned to Lu, and he spent the rest of his life training a group of gifted and devoted students.The

importance of Confucius lies in having been one of China's first great teachers as well as a political philosopher.His policy was to accept anyone as a disciple provided that the student was genuinely eager to learn, and this idea was revolutionary in a society in which education was the exclusive privilege of the aristocracy.He is also one of the first Chinese philosophers to leave behind a collection of teachings that can be

reliably ascribed to his authorship.This is the Lun yü, or the Analects as the work is commonly known in English.In the Western Han, Confucianism became generally associated with a reverence for “ancient” books and “ancient gods.” It later grew to be the official state philosophy

of the Chinese empire;it retained this preeminent position up until the

twentieth-century.Confucianism ultimately became the basis of a state religion.While it was based on the ancient gods and rites, it was associated closely with philosophical ideals as well.Inevitably, the Master's teachings became modified over the course of time.(Lun Yü, Lun YuThe official Confucian state religion, organized and maintained in Han times,ruthlessly exterminated local cults and destroyed the temples of wayside gods.All religious authority was centralized and focused in the capital city, while unorthodox belief was treated as mere superstition(Schafer 61).The Analects(Lun Yü, Lun Yu or Lunyu)is a collection of Confucius' sayings gathered in a single text, which is the only reliable record of his philosophy.The other “Confucian Classics” were compiled centuries after his death.The Analects is one of the pillars of Chinese culture and have been widely read across the centuries.The

only other comparable book in Western Culture is the Bible(Lau, n.p.)

Chapter 4

The Master said, “It is virtuous manners which constitute the excellence of a

neighborhood.If a man in selecting a residence do not fix on one where such prevail, how can he be wise?”

The Master said, “Those who are without virtue cannot abide long either in a

condition of poverty and hardship, or in a condition of enjoyment.The virtuous rest in virtue;the wise desire virtue.”

The Master said, “It is only the truly virtuous man, who can love, or who can hate, others.”

The Master said, “If the will be set on virtue, there will be no practice of

wickedness.”

The Master said, “Riches and honors are what men desire.If they cannot be obtained in the proper way, they should not be held.Poverty and meanness are what men dislike.If they cannot be avoided in the proper way, they should not be avoided.”If a superior man abandon virtue, how can he fulfill the requirements of that name? “The superior man does not, even for the space of a single meal, act contrary to virtue.In moments of haste, he cleaves to it.In seasons of danger, he cleaves to it.”

The Master said, “I have not seen a person who loved virtue, or one who hated what was not virtuous.He who loved virtue, would esteem nothing above it.He who hated what is not virtuous, would practice virtue in such a way that he would not allow anything that is not virtuous to approach his person.”Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient.“Should there possibly be any such case, I have not seen it.” The Master said, “The faults of men are characteristic of the class to which they belong.By observing a man's faults, it may be known that he is virtuous.”

The Master said, “If a man in the morning hear the right way, he may die in the evening hear regret.”

The Master said, “A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.”

The Master said, “The superior man, in the world, does not set his mind either for anything, or against anything;what is right he will follow.”

The Master said, “The superior man thinks of virtue;the small man thinks of comfort.The superior man thinks of the sanctions of law;the small man thinks of favors which he may receive.”

The Master said: “He who acts with a constant view to his own advantage will be much murmured against.”

The Master said, “If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?”

The Master said, “A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one.I am not concerned that I am not known, I seek to be worthy to be known.”

The Master said, “Shan, my doctrine is that of an all-pervading unity.” The disciple Tsang replied, “Yes.”

The Master went out, and the other disciples asked, saying, “What do his words mean?” Tsang said, “The doctrine of our master is to be true to the principles-of our nature and the benevolent exercise of them to others,-this and nothing more.”

The Master said, “The mind of the superior man is conversant with righteousness;the mind of the mean man is conversant with gain.”

The Master said, “When we see men of worth, we should think of equaling them;when we see men of a contrary character, we should turn inwards and examine ourselves.”

The Master said, “In serving his parents, a son may remonstrate with them, but gently;when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose;and should they punish him, he does not allow himself to murmur.”

The Master said, “While his parents are alive, the son may not go abroad to a distance.If he does go abroad, he must have a fixed place to which he goes.”

The Master said, “If the son for three years does not alter from the way of his father, he may be called filial.”

The Master said, “The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.”

The Master said, “The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.”

The Master said, “The cautious seldom err.” The Master said, “The superior man wishes to be slow in his speech and earnest in his conduct.”

The Master said, “Virtue is not left to stand alone.He who practices it will have neighbors.”

Tsze-yu said, “In serving a prince, frequent remonstrances lead to disgrace.Between friends, frequent reproofs make the friendship distant.”

第五篇："罪己書"——《問道樓觀》有感

“罪己書”——《問道樓觀》有感

強哥

公元前89年，晚年的漢武帝劉徹鑒于漢王朝歷經(jīng)連年征戰(zhàn)和肆意揮霍，由文、景二代“無為而治、與民生息”70多年積累的國庫早已空虛。為反省自己的錯誤，向天下頒布了中國歷史上的第一道皇帝“罪己詔”.司馬光在<資治通鑒>評價其“有亡秦之失，而免亡秦之禍”.這個故事，以前并沒有給我?guī)硖嗟乃伎?。四月底參加了“無為戰(zhàn)法”爐火純青7期修煉班學(xué)習(xí),根據(jù)老師要求，認(rèn)真研讀《道德經(jīng)》及觀看《問道樓觀》后，頓時茅塞頓開，感慨萬千！回顧這二年來在金融投資市場上的經(jīng)歷，通過這段時間認(rèn)真的反思、自省和學(xué)習(xí)，我給自己下一道比漢武帝還重的“罪己書”,徹悟，人生有了新的轉(zhuǎn)折點，今后的投資生涯將步入正途。

自2014年7月份進(jìn)入股市開始投機經(jīng)營，雖然嘴上說是投資，其實內(nèi)心是有著暴富的心。入市之初，通過閱讀各種股票投資及心理的書籍以及學(xué)習(xí)網(wǎng)絡(luò)上的各種“必殺技”,賬戶數(shù)字確有增長。2015初開始增加資金量，一直到五月底的牛市最高也達(dá)到將近2倍的收益。那時認(rèn)為炒股很簡單，聽利好消息，聽聽股評，就能坐著數(shù)錢。然而，股災(zāi)開始了，一路暴跌，不懂得逃頂，止損。截至目前仍在回本的路上?！皩⒂≈?，必固與之”多么痛的領(lǐng)悟。

2015年開始，基本沒有倉位控制的考慮，恨不得天天滿倉，生怕不買就是踏空，少賺了錢。5178點下來是調(diào)整，聽信利好消息，堅信4000點的山腳底部，虧損了急于挽回?fù)p失，卻不懂得用自己的眼睛去分辨在跳動的K線下隱藏著的那一把把割肉刀、一臺臺攪肉機。就連5月初、12月底二次出國旅游前都把倉位做滿，生怕踏空，最后三輪股災(zāi)一次也沒逃走。慘痛的教訓(xùn)讓人欲哭無淚。通過這段時間在無為平臺的學(xué)習(xí)，終于明白到“勢”與賺錢、虧損是息息相關(guān)，分辨不清“勢”從何而來，我們散戶只能是“車”前面的那只小小的螳螂。也終于明白了：“故有之以為利，無之以為用”的道理。

未接觸無為平臺之前，一直以為股市是一種消息和技術(shù)的投機。在無為老師和各位師兄、師姐的諄諄教誨、循循善誘下，明白到股市其實是投資，真不是投機。當(dāng)我們真正做到把投機的觀念轉(zhuǎn)變?yōu)橥顿Y觀念，善待自己的資金，科學(xué)進(jìn)行資金管理，確保風(fēng)險管控，也就不需要無為老師一遍又一遍的提醒風(fēng)險了。

用兵有言，吾不敢為主而為客。通過在無為平臺的系統(tǒng)學(xué)習(xí)，明白到金融市場就如同沒有硝煙的戰(zhàn)場一樣，須“道法自然”.必以先舉者為主，后應(yīng)者為客，見“勢”起才能開倉，要像“知兵”“愛兵”的將軍一樣去對待手上的資金，進(jìn)攻之前需要提前預(yù)判好防守，順勢而為，在趨勢判斷良好的情況下，在合理回撤范圍內(nèi)設(shè)定止損后方才進(jìn)行投資，“計劃我的交易、交易我的計劃”,進(jìn)退有序。沒有計劃的投資，只會給自己資金造成不可預(yù)測的損失。過去深刻、慘痛的教訓(xùn)，學(xué)習(xí)了無為體系，我再不會犯如此的大錯了。

“道常無為，而無不為”.曾經(jīng)有一位非常尊重的老大哥在其“知天命之年”分享過他的成功之路：人生就如爬山一樣，無論是處于山峰還是山谷都要找時間停頓下來回頭看，只有懂得向后看，才能認(rèn)清前面的道路該何去何從。

“一勺清泉開智慧、了卻煩惱即菩提”,感謝在二年前將我引進(jìn)股海去經(jīng)歷人生百味的家人；感謝將我領(lǐng)入無為平臺體驗到“涅槃”重生的家人；感恩無為老師的這一勺清泉，讓我感受到醍醐灌頂?shù)耐盖校辉冈跓o為平臺這片溫暖的沃土，讓“蘭花草”重新散發(fā)幽香，讓鳳凰再次涅槃。

道是無情卻有情，也許金融投資市場是條鋪滿荊棘坎坷的不歸路，卻還是義無反顧的，信心滿滿的，因為我心中明白了“道”,更何況還有老師的領(lǐng)路，有相伴的兄弟姐妹一起走！