Category: Chinese Classics

The following are selected from Shijing: GUAN! GUAN! CRY THE FISH HAWKS from Zhounan Guan! Guan! Cry the fish hawks
on sandbars in the river:
a mild-mannered good girl,
fine match for the gentleman.

CHASING THE PHANTOM
from Qinfeng When reed and rush grew green, grew green,
And dews to hoar-frost changed,
One whom they speak of as "that man"
Somewhere the river ranged.
Upstream they went in quest of him,
A long and toilsome way;
Downstream they went in quest of him;–
In mid-stream there lay!When reed and rush grew tall, grew tall,
And dews lay yet undried,
He whom they speak of as "that man"
Was by the riverside.
Upstream they searched for him, along
The toilsome, deep defile;
Downstream again-and there he lay,
Midway, upon the isle!

WE PLUCK THE BRACKEN
from Xiaoya We plucked the bracken, plucked the bracken
While the young shoots were springing up.
Oh,to go back, go back!
The year is ending.
We have no house, no home
Because of the Xianyun;
We cannot rest or bide
Because of the Xianyun.

Three Phases of Autumn Equinox In ancient China, people divide the Autumn Equinox period into three phases:

The Zhongyong 中庸 "Doctrine of the mean" is a Confucian classic and part of the Four Books (Sishu 四书). It is actually a chapter of the ritual classic Liji 礼记 and was extracted from this book and treated as a separate book from the Song period 宋 (960-1279) on. There are several different opinions about the authorship of the Zhongyong. It is traditionally attributed to Zisi 子思 (Kong Ji 孔伋), a grandson of Confucius. The Qing period 清 (1644-1911) scholar Cui Shu 崔述 doubted this because of linguistic evidence. The text seems, as modern authors also stress, at least partially to have been compiled during the Former Han period 前汉 (206 BCE-8 CE).
The concept of "the Mean" is a core idea of Confucianism. It says that in all activities and thoughts one has to adhere to moderation. This will result in harmony in action, and eventually in a harmonious society. Pure harmony without wandering from the central tone (an image from the music), and standing in the centre without leaning towards one side will keep all social positions stable. A man in a high position must not be arrogant, otherwise the people will rebell. Simple-minded persons in high position must not think of their own profit, otherwise the social structures will be disrupted. Wisdom (zhi 智), kindheartedness (ren 仁) and courage (yong 勇) are thre three virtues of the mean way that will keep stable all social relations. The cultivation of the self, the regulation of the society and the government of a whole state all depend on the adequate behaviour of each part of society which has to be geared to the mean and the centre. A very important aspect treated in the Zhongyong is sincerity (cheng 诚). Sincerity is the actual nature of Heaven which is transmitted to all beings. It is the root of human behaviour, and without sincerity there is no man. Man has to seek for the good through self-cultivations, and he has to keep it in his heart, so that sincerity is automatically put into the centre of all deeds and thoughts without that any further strains were necessary to bring it forward. The man clinging to the mean learns in all broadness, questions with caution, is careful in his thoughts, discusses clearly, and acts faithfully. The rulers of antiquity achieved the mean way and the utmost clarity by following a virtuous path of life and caring for learning more and deeply. Learning thus became a fundamental requirement of Confucian education. Heaven and sprits are, in the eyes of the Confucians, helpful instruments for a ruler or normal persons by indicating them through omina or other means if they is on the right way or not.
 

Exemplarious translation: 周易下经 ３１．咸
泽山咸．兑上，艮下．
咸：亨，利贞．取女吉．〔卦辞〕
〈彖〉曰：咸，感也．柔上而刚下，二气感应以相与，止而说，男下女，是以「亨，利贞，取女吉」也．天地感而万物化生，圣人感人心而天下和平．观其所感，而天地万物之情可见矣．〔彖传〕
〈象〉曰：山上有泽．咸，君子以虚受人．〔大象〕
初六，咸其拇．〈小象〉曰：「咸其拇」，志在外也．
六二，咸其腓，凶居吉．〈小象〉曰：虽凶居吉，不害也．
九三，咸其股，执其随，往吝．〈小象〉曰：「咸其股」，亦不处也．志在随人，所执下也．
九四，贞吉，悔亡．憧憧往来，朋从尔思．〈小象〉曰：「贞吉，悔亡」，未感害也，「憧憧往来」，未光大也．
九五，咸其脢，无悔．〈小象〉曰：「咸其脢」，志末也．
上六，咸其辅、颊、舌．〈小象〉曰：「咸其辅、颊、舌」，滕口说也．
Changes of the Zhou (B) 31. Xian (Influence)
Swamp (above) Mountain is Influence; the Trigram Dui above, and Gen below.
Xian indicates, that there will be free course and success. Its advantageousness will depend on the being firm and correct, as in marrying a young lady. There will be good fortune.
The Tuan Commentary says: Xian is here used in the sense of gan (xian plus heart), meaning influencing. The weak trigram above, and the strong one below; their two influences moving and responding to each ofther, and thereby forming a union; the repression of the one and the satisfaction of the other; where the male is placed below the female; all these things convey the notion of a free and successful course, while the advantage will depend on being firm an correct, as in marrying a young lady, and there will be good fortune. Heaven and earth exert their influences, and there ensue the transformation and production of all things. The sages influence the minds of men, and the result is harmony and peace under all the sky. If we look at those influences, the true character of heaven and earth and of all things can be seen.
The Great Symbolism says: A mountain and above the marsh form xian. The superior man, in accordance with this, keeps his mind free from preoccupation, and open to receive others.
• The first (lowest) line, divided (yin), shows one moving his great toes. The Small Symbolism says: "He moves his great toe": his mind is set on what is beyond.
• The second line, divided (yin), shows one moving the calves of his leg. There will be evil. If he abide, there will be good fortune. The Small Symbolism says: Though there "would be evil"; yet, "if he abide quiet in his place, there will be good fortune"; through compliance there will be no injury.
• The third line, undivided (yang), shows one moving his thighs, and keeping close hold of those whom he follows. Going forward will cause regret. The Small Symbolism says: "He moves his thighs", he still does not rest in his place. His will is set on following others; what he holds in his grasp is low.
• The fourth line, undivided (yang), shows that firm correctness which will lead to good fortune, and prevent all occasion for repentance. If its subject be unsettled in his movements, his friends will follow his purpose. The Small Symbolism says: "Firm correctness will lead to good fortune, and prevent all occasion for repentance"; there has not yet been any harm from influence. "He is unsettled in his movements", is not yet either brilliant or great.
• The fifth line, undivided (yang), shows one moving the flesh along the spine above the heart. There will be no occasion for repentance. The Small Symbolism says: "He moves the flesh along the spine above the heart", his aim is trivial.
• The sixth line (the highest line), divided (yin), shows one moving his jaws and tongue. The Small Symbolism says: "He moves his jaws and tongue", he talks with loquacious mouth.
系辞上传
圣人设卦观象，系辞焉而明吉凶，刚柔相推而生变化．是故吉凶者，失得之象也．悔吝者，忧虞之象也．变化者，近推之象也．刚柔者，昼夜之象也．六爻之动，三 极之道也．是故君子所居而安者，《易》之序也．所乐而玩者，爻之辞也．是故君子居则观其象而玩其辞．动则观其变而玩其占．是以自天佑之，吉无不利．〔第二 章〕
The Great Treatise, 1st part
The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations; – in this way the good fortune and bad were made clear. The strong and the weak lines displace each other, and produce the changes and transformations in the figures. Therefore the good fortune and evil mentioned in the explanations are the indications of the right and wrong in men's conduct of affairs, and the repentance and regret mentioned are the indications of their sorrow and anxiety. The changes and transformations of the lines are the emblems of the advance and retrogression of the vital force in nature. Thus what we call the strong and the weak lines become the emblems of day and night. The movements which take place in the six places of the hexagrams show the course of the three extremes. Therefore what the superior man rests in, in whatever position he is places, is the order shown in the Book of Changes; and the study which gives him the greatest pleasure is that of the explanations of the several lines. Therefore the superior man, when living quietly, contemplates the emblems and studies the explanations of them; when initiating any movement, he contemplates the changes that are made in divining, and studies the prognostications from them. Thus "is help extended to him from Heaven; there will be good fortune, and advantage in every movement." (2)

Prelude to Water Melody水调歌头·明月几时有 Su Shi苏轼 How long will the full moon appear?
Wine cup in hand, I ask the sky.明月几时有，把酒问青天。
I do not know what time of the year
’Twould be tonight in the palace on high.不知天上宫阙，今夕是何年。
Riding the wind, there I would fly,
Yet I’m afraid the crystalline palace would be
Too high and cold for me.我欲乘风归去，又恐琼楼玉宇，高处不胜寒。
I rise and dance, with my shadow I play.
On high as on earth, would it be as gay?起舞弄清影，何似在人间。

DRINKING ALONE WITH THE MOON月下独酌
Li Bai李白 From a wine pot amidst the flowers,
I drink alone without partners.花间一壶酒， 独酌无相亲；
To invite the moon I raise my cup.
We're three, as my shadow shows up.举杯邀明月， 对影成三人。
Alas, the moon doesn't drink.
My shadow follows but doesn't think.月既不解饮， 影徒随我身；
Still for now I have these friends,
To cheer me up until the spring ends.暂伴月将影， 行乐须及春。
I sing; the moon wanders.
I dance; the shadow scatters.我歌月徘徊， 我舞影零乱；
Awake, together we have fun.
Drunk, separately we're gone.醒时同交欢， 醉后各分散。
Let's be boon companions forever,
Pledging, in heaven, we'll be together. 永结无情游， 相期邈云汉。

The Yijing, as it is received, consists of two parts, the classic Zhouli and a series of comments. The classic (the actual Yijing) was originally a divination book with a divination method by which 64 signs or symbols (gua 卦) are generated and interpreted. The 64 so-called hexagrams are each composed of two trigrams.