Strict Standards: date(): It is not safe to rely on the system's timezone settings. You are *required* to use the date.timezone setting or the date_default_timezone_set() function. In case you used any of those methods and you are still getting this warning, you most likely misspelled the timezone identifier. We selected 'America/New_York' for 'EDT/-4.0/DST' instead in /homepages/42/d211477388/htdocs/chineselanguageforums/viewtopic.php on line 1049

Strict Standards: getdate(): It is not safe to rely on the system's timezone settings. You are *required* to use the date.timezone setting or the date_default_timezone_set() function. In case you used any of those methods and you are still getting this warning, you most likely misspelled the timezone identifier. We selected 'America/New_York' for 'EDT/-4.0/DST' instead in /homepages/42/d211477388/htdocs/chineselanguageforums/viewtopic.php on line 1049
[phpBB Debug] PHP Notice: in file /includes/functions.php on line 4572: Cannot modify header information - headers already sent by (output started at /viewtopic.php:1049)
[phpBB Debug] PHP Notice: in file /includes/functions.php on line 4574: Cannot modify header information - headers already sent by (output started at /viewtopic.php:1049)
[phpBB Debug] PHP Notice: in file /includes/functions.php on line 4575: Cannot modify header information - headers already sent by (output started at /viewtopic.php:1049)
[phpBB Debug] PHP Notice: in file /includes/functions.php on line 4576: Cannot modify header information - headers already sent by (output started at /viewtopic.php:1049)
Chinese Language Forums - Chinese Etymology Institute • View topic - 易經與論語 ---- Yijing and Confucius the Analects

易經與論語 ---- Yijing and Confucius the Analects

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:17 pm

#49


Image
革。巳日乃孚,元亨;利貞;悔亡。

彖曰﹕革,水火相息,二女同居,其志不相得曰革。“巳日乃孚”,革而信之。文明 以說,大亨以正。革而 當,其“悔”乃“亡”。天地革而四時成。湯武革命,順乎天而應乎人。革之時大矣哉。

象曰﹕澤中有火,革;君子以治歷明時。

 初九 鞏用黃牛之革。
 象曰﹕“鞏用黃牛”,不可以有為也。

六二 巳日乃革之。征吉,無咎。
 象曰﹕“巳日”“革之”,行有嘉也。

九三 征凶,貞厲。革言三就,有孚。
 象曰﹕“革言三就”,又何之矣。

九四 悔亡,有孚,改命。吉。
 象曰﹕“改命”之“吉”,信志也。

九五 大人虎變。未佔有孚。
 象曰﹕“大人虎變”,其文炳也。

上六 君子豹變,小人革面。征凶。居,貞吉。
象曰﹕“君子豹變”,其文蔚也;“小人革面”,順以從君也。


English translation:
Change: Change is believed in on the day it is completed. It is very successful, beneficial if correct. Regret vanishes.
The kwa signs:
In change, water and fire cancel each other. Two women live together, but their aims are not complementary; this is called change. The day it is finished, then it is believed in. When change is believed in, rejoiced in because it is civilized, very successful because it is correct, as the change is appropriate, regret vanishes. As heaven and earth change, the four seasons take place. When ancient leaders changed the social order, they obeyed the will of heaven and responded to people. The time of change is great indeed.
The image: Fire in a lake -- Changing. Leaders make calendars to define the seasons.
The yao signs:
• F9 -- Use yellow ox hide for wrapping.
The image: Using yellow ox hide means that it will not do to use contrivance.
• 6two -- On the day of completion, the change has taken place. An expedition leads to good fortune, without blame.
The image: Change having taken place on the day of completion, there is felicity in going.
• 9three -- An expedition leads to misfortune, dangerous even if correct. Change, then speak; on the third presentation, there will be trust.
The image: Change, then speak. Make three presentations. How can it be not true?
• 9four -- Regret vanishes;;there is trust. Changing one's fate, there is good fortune.
The image: The good fortune of changing one's fate is belief in the aim.
• 9five -- Great people change like tigers. There is certainty without augury.
The image: When great people change like tigers, their stripes are clear.
• T6 -- Righteous people transform like leopards; unrighteous people change their faces. To go on an expedition leads to misfortune. To remain upright leads to good fortune.
The image: Righteous people transform like leopards -- their spots are dense. Unrighteous people change their faces -- they follow the leader docilely.


卦 德 (virtues of the hexagram): 革 (separate, demark), 革 而 當 (proper demarcation)
Reflections in 論 語 (Analects):


孟武伯問:“子路仁乎?”子曰:“不知也。”又問。子曰:“由也,千乘之国,可使治其赋也。不知其仁也。”“求也何如?”子曰:“求也,千室之邑,百乘之家,可使為之宰也。不知其仁也。”“赤也何如?”子曰:“赤也,束带立于朝,可使與賓客言也。不知其仁也。” (Chapter 5: 8)
(孟 武 伯 (a low rank Duke) asks: is 子 路 (a student) a 仁 person? 子 曰: “I don’t know.” Ask again. 子 曰: “子 路 can govern a midsize State for collecting taxes, but I do not know where he is 仁 or not. Ask again, “how about 求 (a student)?” 子 曰: “求 can govern a small State. Don’t know about his 仁. Ask again, “how about 赤 (a student)?” 子 曰: “赤 can be a good governor, not knowing about his 仁.”)


舜有臣五人而天下治。武王曰:“予有亂臣十人。”孔子曰:“才難,不其然乎?唐虞之际,于斯為盛,有婦人焉,九人而已。三分天下有其二,以服事殷,周之德,其可谓至德也已夫!” (Chapter 8: 20)
(舜 (ancient Emperor) has five subordinate officials, and the Empire was in great governance. 武 王 (founding Emperor of 周-dynasty) 曰: “I have ten capable officials.” 孔 子 曰: “how difficult to get the talented people. Among those ten, there is one woman, and it was at the time of (唐 虞) a period, flourished with talented peoples. While 武 王 controlled 2/3 of the 殷-Empire while still submitted himself to the 殷-Emperor. How great the 德 of 武 王 was! It is the greatest 德, indeed.”)


子言 衛 靈 公 之无道也,康子曰:“夫如是,奚而不丧?”孔子曰:“仲叔圉治賓客,祝砣治宗廟,王孫贾治軍旅,夫如是,奚其丧?” (Chapter 14: 20)
(Confucius talks about the lacking of 道 (moral principle) of 衛 靈 公. 康 子 曰: “As such is! Why is he not ousted?” 孔 子 曰: “仲 叔 圉 is handling diplomatic issues, 祝 砣 handling the 宗 廟 (the symbol of ruling power), 王 孫 贾 handling the armed forces. With these, how can he be ousted?”)


孔 子 曰:“君子有三戒:少之时,血氣未定,戒之在色;及其壮也,血氣方剛,戒之在鬥;及其老也,血氣既衰,戒之在得。” (Chapter 16: 7)
(孔 子 曰: “There are three things that 君 子 should avoid. When young, the body [血 (blood) and 氣 (chi, energy) is not mature, he should avoid sex. When grown up [in the prime], the body is strong, he should avoid fighting. When gets old, his body has declined, he should avoid being greedy.”)










#50

Image
鼎。元吉,亨。

彖曰﹕鼎,象也。以木殿火,亨飪也。聖人亨以享上帝,而大亨以養聖賢。巽而耳目聰 明,柔進而上行,得中而應乎剛,是以元亨。

象曰﹕木上有火,鼎;君子以正位凝命。

 初六 鼎顛趾。利出否,得妾以其子;無咎。
 象曰﹕“鼎顛趾”,未悖也;“利出否”,以從貴也。

九二 鼎有實,我仇有疾,不我能即。吉。
 象曰﹕“鼎有實”,慎所之也;“我仇有疾”,終無尤也。

九三 鼎耳革,其行塞;雉膏不食,方雨虧悔。終吉。
 象曰﹕“鼎耳革”,失其義也。

九四 鼎折足,覆公涑,其形渥。凶。
 象曰﹕“覆公涑”,信如何也。

六五 鼎黃耳,金鉉。利貞。
 象曰﹕“鼎黃耳”,中以為實也。

上九 鼎玉鉉。大吉,無不利。
象曰﹕“玉鉉”在上,剛柔節也。


English translation:
The Cauldron: The cauldron is very auspiciously developmental.
The kwa signs:
The cauldron is an image (or a sign), using wood for fire to cook. Sages cook offerings to present to God, which is the great development whereby sages are nurtured. Obedient and brilliantly clear of eye and ear, flexibly progressing upward, balanced and responsive to strength, therefore it is greatly developmental.
The image: Fire over wood -- the cauldron. Leaders stabilize their mandate by correcting their position.
The yao signs:
• F6 -- When the cauldron overturns on its base, it is beneficial to take out what is wrong. When one has a concubine, because of her child there is no blame.
The image: When the cauldron overturns on its base, that is not bad. It is beneficial to take out what is wrong (being a concubine), to go along with what is valuable (the son).
• 9two -- The cauldron has content. My enemy wants it, but luckily it cannot get to me.
The image: The cauldron having content, so I am very careful. While my enemy wants it, after all there is no problem.
• 9three -- The ears of the cauldron are filled, so its use is impeded. Pheasant fat cannot be cooked. When it rains, regret is removed and all is well in the end.
The image: When the ears of the cauldron are filled, it loses its meaning as a cauldron.
• 9four -- The cauldron breaks its legs, spilling your food; your face drips. This is unfortunate.
The image: Now that you have spilled your food, what happened to your confidence?
• 6five -- The cauldron has yellow ears and a gold handle. It is beneficial to be correct.
The image: The ears of the cauldron are filled through the center.
• T9 -- The jade handle of the cauldron is very auspicious, beneficial to all.


卦 德 (virtues of the hexagram): 鼎 (cauldron, unification), 亨飪 (fine cooking)
Reflections in 論 語 (Analects):


子 曰: 吾十有五而志于學,三十而立,四十而不惑,五十而知天命,六十而耳顺,七十而從心所欲不逾矩。 (Chapter 2: 4)
(子 曰: at age of 15, I committed to study. At 30, I can standalone (intellectually). At 40, nothing can confuse me. At 50, I know 天 命 (the will of God, the Heaven). At 60, nothing can upset me. At 70, I will no longer commit wrong in terms of 禮 (the laws of proper conducts).)


子 张 學干禄。 子 曰:“多聞阙疑,慎言其余,则寡尤。多见阙殆,慎行其余,则寡悔。言寡尤,行寡悔,禄在其中矣。 (Chapter 2: 18)
(子 张 wants to learn the skill of being a government official. 子 曰: gathering as much information as possible with ear and putting all doubtful ones aside; then talking the remaining with great care. In this way, you will make lesser mistakes. Doing the same with your eyes and acting upon the remaining, you will have lesser regrets. With lesser mistakes and regrets, the government career is secured.)


子 曰:“不患无位,患所以立。不患莫己知,求為可知也。” (Chapter 4: 14)
(子 曰: do not worry about without an office (high position), do worry about your qualification. Do not worry about that no one knows about your ability, do worry about what your worth is.)


子 曰:“不在其位,不谋其政。” (Chapter 8: 14)
(子 曰: “do not meddle the business which is no your own responsibility.”)


子 曰:“歲寒,然后知松柏之后凋也。” (Chapter 9: 27)
(子 曰: “only at cold winter, we then know that only pine and cypress can stand the punishment [not lose their leaves].”)


入公門,鞠躬如也,如不容。立不中門,行不履阈。過位,色勃如也,足攫如也,其言似不足者。摄齊升堂,鞠躬如也,屏氣似不息者。出,降一等,逞颜色,怡怡如也。没階趨,翼如也,復其位,椒措如也。 (Chapter 10: 4)
(Entering into the Court, he bows as though the gate is too low [not allow him of standing straight]. He will not stand in the center of the Court and will not step on the threshold. When he goes in front of his Lord, he will show a sincere expression, with brisk steps and with low voice. When Court opens for session, he bows while holding his breathes. When session ends, he comes out, walking down the steps with relaxed expression. When reached the bottom step (completely out of the Court), he walks always as gliding and return to the normal composure.)


曾 子 曰:“君子思不出其位。” (Chapter 14: 28)
(曾 子 曰: “君 子 does not concern the issues outside of his own office.”)


阙党童子将命,或問之曰:“益者與?”子曰:“吾见其居于位也,见其與先生并行也,非求益者也,欲速成者也。” (Chapter 14: 46)
(Confucius sent a boy of 阙 党 (a village) as messenger. Someone asks: “Is he the one ready for progress?” 子 曰: “I saw him sat with the seniors. He is the one trying the shortcut, not for progress.”)
Note: the task as a messenger is trying to pull him back from the shortcuts.


子 曰:“臧文仲 ,其竊位者與?知柳下惠之贤,而不與立也。” (Chapter 15: 13)
(子 曰: “Is 臧 文 仲 stealing his position? He knows that 柳 下 惠 has higher qualification [on moral] than him, while not yield his position to 柳 下 惠.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:18 pm

#51


Image
震。亨。 震來虎虎,笑言啞啞;震驚百里,不喪匕 。

彖曰﹕震,亨。“震來虎虎”,恐致福也。“笑言啞啞”,後有則也。“震驚百里”, 驚遠而懼邇也。【“不喪匕”】,出可以守宗廟社稷,以為祭主也。

象曰﹕ 存雷,雷;君子以恐懼修省。

 初九 震來虎虎,後笑言啞啞。吉。
 象曰﹕“震來虎虎”,恐致福也;“笑言啞啞”,後有則也。

六二 震來。厲。億喪貝,躋于九陵;勿逐,七日得。
 象曰﹕“震來厲”,乘剛也。

六三 震蘇蘇,震行。無眚。
 象曰﹕“震蘇蘇”,位不當也。

九四 震遂泥。
 象曰﹕“震遂泥”,未光也。

六五 震往來。厲。意無喪,有事?
 象曰﹕“震往來厲”,危行也;其事在中,大“無喪”也。

上六 震索索,視矍矍。征凶。震不于其躬,于其鄰。無咎。婚媾有言。
象曰﹕“震索索”,在未得也;雖凶“無咎”,畏鄰戒也。


English translation:
Thunder: Thunder comes through. When thunder comes, there is alarm, then laughter. Thunder startles for a hundred miles, but one does not lose spoon and wine.
The kwa signs:
Thunder comes through. When thunder comes, there is alarm -- fear brings fortune. Then there is laughter -- afterward there is an example. Startling for a hundred miles, it startles those far away and terrifies those nearby. If you go out, you can thus preserve the ancestral shrine and the society, and so be the master of ceremonies.
The image: Repeated thunder reverberates. Righteous people practice introspection with caution.
The yao signs:
• F9 -- When thunder comes, there is alarm, afterward laughter. This is auspicious.
The image: When thunder comes, there is alarm -- fear brings fortune. There is laughter -- afterward there is a model.
• 6two -- Thunder comes -- dangerous. Remembering that you have lost your treasure, you climb nine hills. But do not pursue it; in seven days you will get it.
The image: The danger of thunder coming is a sign of firmness.
• 6three -- The thunder is faint. Act vigorously, and there will be no trouble.
The image: The thunder is faint -- not yet in proper position.
• 9four -- Thunder gets bogged down.
The image: Thunder getting bogged down means not achieving the aims.
• 6five -- Thunder goes and comes -- dangerous. On reflection, there is no loss; there is something to do.
The image: Thunder goes and comes -- dangerous. Doing things properly. No loss.
• T6 -- Thunder is faint; the look is shifty. An expedition leads to misfortune. The thunder does not reach you, but is in the vicinity. There is no blame. Association involves criticism.
The image: The thunder is faint -- balance has not been attained. Though there is misfortune, there is no blame. Fear nearby is a warning.


卦 德 (virtues of the hexagram): 震 (shaking), 懼 修 省 (cautious)
Reflections in 論 語 (Analects):


孟懿子問孝。子曰:“无違。”樊遲御,子告之曰:“孟孫問孝于我,我對曰无違。”樊遲曰:“何谓也?”子曰:“生,事之以禮,死,葬之以禮,祭之以禮。” (Chapter 2: 5)
(孟 懿 子 asks about 孝. 子 曰 (Confucius said): do not disobey. When 樊遲 drove a wagon, Confucius told him (about the discussion) and said “孟 懿 子 asks about 孝, and I said ‘no disobedient’. 樊 遲 曰 (ask) : ‘what do you mean (disobey of what)’? Confucius said, ‘when parents alive, living with them in accord with 禮’, ‘when they passed away, burying with 禮’, ‘in the rite of memorial, conducting with 禮’.)


子 曰: 非其鬼而祭之,谄也。见義不為,无勇也。 (Chapter 2: 24)
(子 曰: giving offerings to deceased who is not one’s own ancestors, it is obsequious. Facing the righteous thing without acting on it, it is cowardliness.)


祭如在,祭神如神在。子曰:“吾不與祭,如不祭。” (Chapter 3: 12)
(During offering (to ancestors), one must see his ancestor as truly ‘present’, the same for the offering to gods (truly present). 子 曰: “if I did not present at an offering rite, how can it say that I am there?”)


子使 漆 雕 開 仕。對曰:“吾斯之未能信。”子说。 (Chapter 5: 6)
(Confucius wants 漆 雕 開 getting into politics. 漆 雕 開 answered, “I do not trust myself doing this yet.” Confucius was pleased.)


子 曰:“已矣乎!吾未见能见其過而内自讼者也。” (Chapter 5: 28)
(子 曰: I have given up the hope, as I have not seen a person who blames on (or admits to) himself while he sees his own mistake.)


子 曰:“文,莫吾猶人也?躬行君子,则吾未之有得。” (Chapter 7: 31)
(子 曰: for literacy, I am just as good as anyone else. For being a diligent 君 子 (upholding 仁 always), I am not yet there.)


子绝四:毋意、毋必、毋固、毋我。 (Chapter 9: 4)
(Confucius will avoid four things: not guessing, not insisting, not inflexible, and not self-centered.)


食不厭精,脍不厭细。食噎而谒,鱼馁而肉败,不食。色惡,不食。失饪,不食。不时,不食。割不正,不食。不得其酱,不食。肉雖多,不使勝食氣。惟酒无量,不及亂。沽酒市脯不食。不撤姜食。不多食。祭于公,不宿肉。祭肉,不出三日,出三日,不食之矣。食不语,寝不言。雖疏食菜羹瓜祭,必齊如也。 (Chapter 10: 8)
(Do not demand the fine food and fine cooking. Do not eat the food that is spoiled; such as, changed color or bad smell, not in season, or not being cut properly; without proper seasoning. Even while there are more meat, he will not eat more meat than rice. For the wine, there is no set limit but must not be drunk. He should not buy the meat and wine from market. Although there is more fine food on the table, he must not over eat. After a public offering ceremony, he does not keep meat overnight. For the sacrificial meat, he will not keep them more than three days. After three days, won’t eat them. Do not talk when eat or at sleep. For a rite with very little fine food offering, he will doing the same (as the above).)


朋友之馈,雖車馬,非祭肉,不拜。 (Chapter 10: 16)
(Any gift from friend, even with horse and carriage, he will not bow [for thanks] unless it is the sacrificial meat.)










#52

Image
艮。  艮其背,不獲其身;行其庭,不見其人。無咎。

彖曰﹕艮,止也。時止則止,時行則行,動靜不失其時,其道光明。艮其止,止其所 也。上下敵應,不相與也。是以“不獲其身,行其庭,不見其人,無咎”也。

象曰﹕兼山,艮;君子以思不出其位。

 初六 艮其趾。無咎,利永貞。
 象曰﹕“艮其趾”,未失正也。

六二 艮其腓。不拯其隨,其心不快。
 象曰﹕“不拯其隨”,未退聽也。

九三 艮其限,列其寅。厲,薰心。
 象曰﹕“艮其限”,危“薰心”也。

六四 艮其身。無咎。
 象曰﹕“艮其身”,止諸躬也。

六五 艮其輔,言有序。悔亡。
 象曰﹕“艮其輔”,以中正也。

上九 敦艮。吉。
象曰﹕“敦艮”之“吉”,以厚終也。


English translation:
Mountain: Stilling the back, one does not find the body. Walking in the garden, one does not see the person. There is no fault.
The kwa signs:
Mountain stands for stillness. When it is time to stop, then stop; when it is time to go, then go. When action and repose are timely, then one's path is illumined. The stillness of the mountain means stopping in the right place. Above and below are opposed, and have nothing to do with each other. Therefore one does not find the others (bodies); walking in the garden, one does not see the others (persons). There is no fault.
The image: The mountains are still. Thus the thoughts of righteous people are not out of place.
The yao signs:
• F6 -- Stopping the feet (at the first step), there is no blame. It is beneficial to be always correct.
The image: Stop the feet before losing correctness.
• 6two -- Stopping the calves, they don't rise to follow. The mind is not happy.
The image: Not rising to follow means not retreating to listen.
• 9three -- Stopping at the waist breaks the spine. Danger affects the heart.
The image: Stopping at the waist, danger affects the heart.
• 6four -- Stopping the torso, there is no fault.
The image: Stopping the torso stills the body.
• 6five -- Stopping the jaws, there is order in speech, and regret vanishes.
The image: Stopping the jaws is done with balance and uprightness.
• T9 -- Careful Stopping is auspicious.
The image: The good outcome of careful stopping is having a good ending.


卦 德 (virtues of the hexagram): 艮 (face off), 止 (back off)
Reflections in 論 語 (Analects):


子 曰: 道千乘之国, 敬事而信, 節用而愛人, 使民以时。 (Chapter 1: 5)
(子 曰:In governing a state which has one thousand chariots (a middle size state), making decision with great sincerity and honesty; spending with thriftiness and loving the citizens; drafting and employing the people for public works without interrupt their farming works.)


子禽問于子贡曰:“夫子至于是邦也,必聞其政。求之與?抑與之與?”子贡曰:“夫子温良恭儉讓以得之。夫子求之也,其诸異乎人之求之與?” (Chapter 1: 10)
(子 禽 asking 子 贡, saying: Confucius went to a state (country) and always being briefed by the ruler. Is it demanded by him (Confucius)? Or, is his advice seeking by the ruler? 子贡曰: he gets because of his virtues; 温 (cordial), 良 (kindness), 恭 (sincerity), 儉 (frugal), and 讓 (humbleness). His seeking is different from other’s).


食不厭精,脍不厭细。食噎而谒,鱼馁而肉败,不食。色惡,不食。失饪,不食。不时,不食。割不正,不食。不得其酱,不食。肉雖多,不使勝食氣。惟酒无量,不及亂。沽酒市脯不食。不撤姜食。不多食。祭于公,不宿肉。祭肉,不出三日,出三日,不食之矣。食不语,寝不言。雖疏食菜羹瓜祭,必齊如也。 (Chapter 10: 8)
(Do not demand the fine food and fine cooking. Do not eat the food that is spoiled; such as, changed color or bad smell, not in season, or not being cut properly; without proper seasoning. Even while there are more meat, he will not eat more meat than rice. For the wine, there is no set limit but must not be drunk. He should not buy the meat and wine from market. Although there is more fine food on the table, he must not over eat. After a public offering ceremony, he does not keep meat overnight. For the sacrificial meat, he will not keep them more than three days. After three days, won’t eat them. Do not talk when eat or at sleep. For a rite with very little fine food offering, he will doing the same (as the above).)


色斯举矣,翔而后集。曰:“山梁雌雉,时哉时哉!”子路共之,三嗅而作。 (Chapter 10: 19)
(Birds taking off while scared [seeing the sign, the 色], then gather in formation after in air [to review the situation]. Confucius said, “The female pheasant landed on the mountain top with precision, with precision.” 子 路 agreed, taking action after practicing [and reviewing the situation] three times.)


子 曰:“南人有言曰:人而无恒,不可以作巫醫。善夫!”不恒其德,或承之羞。子曰:“不占而已矣。” (Chapter 13: 21)
(子 曰: “The Southerner has a saying: ‘without constancy, one cannot be a shaman.’ A great saying.” Without constancy in 德 (great virtues), one will encounter errors (shames). 子 曰: “Then, there will be no oracle [as won’t be meaningful].”)


子問公叔文子于公明贾曰:“信乎夫子不言不笑不取乎。”公明贾對曰:“以告者過也,夫子时然后言,人不厭其言。樂然后笑,人不厭其笑。義然后取,人不厭其取。”子曰:“其然。豈其然乎!” (Chapter 14: 14)
(Confucius asks 公 明 贾 about 公 叔 文 子, saying: “Is it true that your master does not speak to much, not laugh, not taking [something not supposed to be taken]?”Answers: “It is exaggeration of rumors. He spoke when the time [situation] demands, and people is not tired of his sayings. Laughing at happy occasions, and people is not dislike his laughter. Taking when it is in accord to 義, and people has no issue on his taking.” 子 曰: “Is that so? Perhaps, not [not as good as those descriptions].”)


孔 子 曰:“君子有三戒:少之时,血氣未定,戒之在色;及其壮也,血氣方剛,戒之在鬥;及其老也,血氣既衰,戒之在得。” (Chapter 16: 7)
(孔 子 曰: “There are three things that 君 子 should avoid. When young, the body [血 (blood) and 氣 (chi, energy) is not mature, he should avoid sex. When grown up [in the prime], the body is strong, he should avoid fighting. When gets old, his body has declined, he should avoid being greedy.”)


陽货欲见孔子,孔子不见,歸孔子豚,孔子时其亡也而往拜之,遇诸途,谓孔子曰:“来,予與尔言。曰:懷其宝,而迷其邦。可谓仁乎?”曰:“不可。”“好從事而亟失时,可谓知乎?”曰:“不可。”“日月逝矣,歲不我與。”孔子曰:“诺。吾将仕矣。” (Chapter 17: 1)
(陽 货 (a high official) wanted to visit Confucius. Confucius refused to meet him. He went back and sent a piglet to Confucius. Confucius went to 陽 货’s house returning the courtesy after knowing he was not a home. Yet, they met on the way. 陽 said to Confucius, “come, I talk with you.” Saying, “Is such a person 仁, who he let the country goes astray while hoarding the 宝 [treasure, but means the ability to govern a State, here]?” Confucius answered, “No, not 仁.” Asked, “Is such a person wise, who he wanted to do good for the country while refusing the opportunity?” Answered, “No, not wise.” 陽 said, “Time goes by and age does not stay young with me.” Confucius answered, “Yes, I will come out to serve the country.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:19 pm

#53


Image
漸。女歸吉;利貞。

彖曰﹕漸之進也,“女歸吉”也。進得位,往有功也。進以正,可以正邦也。其位剛 得中也。止而巽,動不窮也。

象曰﹕山上有木,漸;君子以居賢行善俗。

 初六 鴻漸于干;小子厲,有言。無咎。
 象曰﹕“小子”之“厲”,義“無咎”也。

六二 鴻漸于磐;飲食  。吉。
 象曰﹕“飲食  ”,不素飽也。

九三 鴻漸于陸;夫征不復,婦孕不育。凶。利御寇。
 象曰﹕“夫征不復”,離群丑也;“婦孚不育”,失其道也;“利”用“御寇”,順相保也。

六四 鴻漸于木;或得其桷。無咎。
象曰﹕“或得其桷”,順以巽也。

九五 鴻漸于陵;婦三歲不孕,終莫之勝。吉。
 象曰﹕“終莫之勝,吉”,得所願也。

上九 鴻漸于阿;其羽可用為儀。吉。
象曰﹕“其羽可用為儀,吉”,不可亂也。

Note: (《十三經注疏》本“阿”作陸。李鏡池 《周易通義》﹕“阿﹕原訛為‘陸’。因‘陸’不但與九三爻犯復,且不協韻。故
江永、王引之、俞 均說是阿之訛。”李說是,據改。朱熹《周易本義》﹕“胡氏 程氏皆雲,‘陸’當作‘逵’,謂雲路也。今以韻讀良是。”此說亦可參考。)


English translation:
Gradual Progress: Gradual progress in a woman's marriage is auspicious. It is beneficial to be chaste.
The kwa signs:
When it proceeds gradually, a woman's marriage is auspicious. When the procedure leads to the proper state, the process is successful. By correct progress it is possible to rectify the country. The proper state is when strength attains balance. When calm and flexible, action does not reach an impasse.
The image: There are trees on a mountain, gradually growing. Righteous people improve customs by living wisely and virtuously.
The yao signs:
• F6 -- Geese gradually proceed to the shoreline. If humble people are diligent and speak up, there is no blame.
The image: The diligence of humble people is dutiful and blameless.
• 6two -- Geese gradually proceed onto a boulder; they eat and drink happily. This is auspicious.
The image: Eating and drinking happily, they don't just stuff themselves idly.
• 9three -- Geese gradually proceed onto high ground. The husband goes on an expedition and does not return; the wife gets pregnant but does not raise the child. This is not good. It is beneficial to defend against enemies.
The image: The husband goes on an expedition and does not return -- leaving the group is disgraceful. The wife who gets pregnant but does not raise the child is wrong. It is beneficial to defend against enemies, harmoniously protecting one another.
• 6four -- Geese proceed gradually into the trees and may reach a level roost without trouble.
The image: Reaching a level roost means following docilely.
• 9five -- Geese proceed gradually onto a mountaintop. The wife does not conceive for three years; after all, no one could overcome her. This is auspicious.
The image: What is auspicious about no one being able to overcome her after all is getting what was wished for.
• T9 -- Geese gradually proceed onto high ground. Their feathers can be used for ceremonies. Good fortune.
The image: What is fortunate about their feathers being suitable for use in ceremonies is that they cannot be put in disarray.


卦 德 (virtues of the hexagram): 漸 (gradually), 進 (advancing)
Reflections in 論 語 (Analects):


子 曰: 弟子入则孝, 出则悌, 谨而信, 泛愛眾而親仁, 行有餘力, 则以學文。 (Chapter 1: 6)
(子 曰:Young people should be 孝 at home, 悌 (loving and obedient) outside of home, speaking only after careful thoughts and be trustworthy, treating everyone with kindness while close to those who are knowing 仁. If still having additional energy after performing the above duties, he can begin to learn literatures.)


子 谓 子 夏 曰:“汝為君子儒,无為小人儒。” (Chapter 6: 10)
(Confucius talks to 子 夏, saying, “You should be a 儒 of 君 子, not of 小 人.”)
Note: 儒 is the name for those who study the Confucianism.


子 曰:“知者樂水,仁者樂山;知者動,仁者静;知者樂,仁者壽。” (Chapter 6: 20)
(子 曰: “Wiseman enjoys the water (lakes or oceans), 仁-man enjoys mountain. Wiseman is active. The 仁-man is in tranquility. Wiseman is happy. 仁-man has longevity.)


子 曰:“德之不修,學之不講,聞義不能徙,不善不能改,是吾憂也。” (Chapter 7: 3)
(子 曰: “德 (good virtue) is not cultivated. Learning without repeated reviewing. Hearing 義 (righteous points) without following it, and not being able to right the wrongs, these are what I am worry about.”)


颜渊問仁。子曰:“克己復禮為仁。一日克己復禮,天下歸仁焉。為仁由己,而由人乎哉?”颜渊曰:“请問其目。”子曰:“非禮勿视,非禮勿聽,非禮勿言,非禮勿動。”颜渊曰:“回雖不敏,请事斯语矣。” (Chapter 12: 1)
(颜 渊 asks about 仁. 子 曰: “When everyone return the observance of 禮, there will be 仁. When one person can return to 禮 for only one day, the whole world will come back to 仁. 仁 comes from the individual, not from others. 颜 渊 曰: “Can I ask a list [about the 禮]? 子 曰: “Don’t look unless it is in accordance with 禮; not listen outside of 禮, not speak beyond 禮, not act if not permitted by 禮.” 颜 渊 曰: “Though I am not smart, I will follow your sayings.”)


子曰:“知及之,仁不能守之,雖得之,必失之。知及之,仁能守之,不莊以莅之,则民不敬。知及之,仁能守之,莊以莅之,動之不以禮, 未善也。” (Chapter 15: 32)
(子 曰: “You are qualify to get [the politic position] but not 仁 enough to keep, then though you got it, will still lose it. You got it and 仁 enough to keep but not govern the people with dignity, people will not respect you. You got it, 仁 enough to keep and treated people with dignity but govern them not in accord to 禮, it is still not good.”)









#54

Image
歸妹。征凶,無攸利。

彖曰﹕歸妹,天地之大義也。天地不交,而萬物不興。歸妹,人之終始也。說以動, 所歸妹也。“征凶”,位不當也。“無攸利”,柔乘剛也。

象曰﹕澤上有雷,歸妹;君子以永終知敝。

 初九 歸妹以娣,跛能履。征吉。
 象曰﹕“歸妹以娣”,以恆也;“跛能履”,“吉”相承也。

九二 眇能視。利幽人之貞。
 象曰﹕“利幽人之貞”,未變常也。

六三 歸妹以須。反歸以娣。
 象曰﹕“歸妹以須”,未當也。

九四 歸妹愆期。遲歸有時。
 象曰﹕“愆期”之志,有待而行也。

六五 帝乙歸妹,其君之袂不如其娣之袂良;月幾望。吉。
 象曰﹕“帝乙歸妹”,“不如其娣之袂良”也;其位在中,以貴行也。

上六 女承筐,無實;士 羊,無血。無攸利。
象曰﹕上六“無實”,“承”虛“筐”也。


English translation:
Marrying a Young Girl: Marrying a young girl. To go on an expedition leads to misfortune, with nothing gained.
The kwa signs:
Marrying a young girl is an important duty of heaven and earth. If heaven and earth do not commune, beings do not flourish. Marrying a young girl is a start toward an end for human society. If she acts out of attraction, the bride is an immature girl. She will be unfortunate if she goes on, because it is not her place to do so. Nothing is gained, because she (the weak) is trying to rule the strong.
The image: Thunder over a lake -- marrying a young girl. Righteous people consider lasting results and know what is wrong.
The yao signs:
• F9 -- Marrying a young girl, taking junior wives. The lame can walk. To go on leads to good fortune.
The image: "Marrying a young girl as junior wife" is good even she is a cripple if she can serve.
• 9two -- The one-eyed can see. It is beneficial to be chaste as a hermit.
The image: The benefit of the chastity of a hermit is not changing the norm.
• 6three -- When the bride-to-be seeks, it will be the little sister who is married instead.
The image: The bride-to-be who seeks is not right.
• 9four -- When it is the wrong time for a girl to marry, she delays the marriage until the proper time.
The image: The purpose of putting off the marriage is to go at the right time.
• 6five -- The emperor marries off his younger sister. The attire of the lady is not as good as that of the junior wives. The moon is almost full. This is auspicious.
The image: When the emperor marries off his younger sister, she is not dressed as well as the junior wives. The position is one of balance, behaving in a noble manner.
• T6 -- The woman receives a chest, but there is nothing in it. The man sacrifices a goat, but there is no blood. Nothing is gained.
The image: The top yin has no fulfillment. This is receiving an empty chest.


卦 德 (virtues of the hexagram): 歸 妹 (marriage), 當 位 (rightful process)
Reflections in 論 語 (Analects):


子 曰: 君子不重则不威,學则不固。主忠信,无友不如己者,過则勿惮改。 (Chapter 1: 8)
(子 曰: If 君 子 is not care for his details, he will not gain the respect; will not gain the solid knowledge in study. The key is sincerity and honesty. Do not make a friend who has no better morality than himself. If made a mistake, do not be ashamed of righting the wrong.)


曾 子 曰: 慎终追遠,民德歸厚矣。 (Chapter 1: 9)
(曾 子 曰:(When people higher up) taking great care for people’s passing away and paying great respect for the ancestors, then people’s morality will become non-villain.)


子 曰:“衣敝韫袍,與衣狐貉者立,而不耻者,其由也與?不祈不求,何用不臧。”子路终身诵之。 子 曰:“是道也,何足以臧?” (Chapter 9: 26)
(子 曰: “only 子 路 (a student) is not shamed of wearing worn-out gown while stands beside the rich people who wore splendidly. 子 路 always recites ‘not envious or desirous, how can be not good.’ 子 曰: “how can these verses make one good?”)


子 贡 問曰:“有一言而可以终身行之者乎?”子曰:“其恕乎!己所不欲,勿施于人。” (Chapter 15: 23)
(子 贡 asks: “Is there one word which can be the guideline for the entire lifetime?” 子 曰: “It will be the word 恕, that is, what I do not want will not be imposed on others.”)


子 曰:“年四十而见惡焉,其终也已。” (Chapter 17: 26)
(子 曰: “If a man is still disliked [by all] at age 40, he is done for.”)


堯曰:“咨,尔舜,天之历数在尔躬,允執其中。四海困窮,天禄永终。”舜亦以命禹,曰:“予小子履,敢用玄牡,敢昭告于皇皇后帝,有罪不敢赦,帝臣不蔽,简在帝心。朕躬有罪,无以萬方,萬方有罪,罪在朕躬。周有大赉,善人是富。雖有周親,不如仁人。百姓有過,在予一人。谨权量,审法度,修廢官,四方之政行焉。興灭国,继绝世,举逸民,天下之民歸心焉。所重民,食丧祭。宽则得眾,信则民任焉,敏则有功,公则说。” (Chapter 20: 1)
(堯 (an Emperor) said: “Telling you, 舜 (an Emperor); the Heaven’s will is now upon you. Govern in the middle pathway. If the country became poor and in dire straits, the honor bestowed on you will be taken away forever.” 舜 said to 禹 [a succession Emperor of 舜] with the same saying. Confucius commented: “履 (a later Emperor) said: I, the little one who is dare to use the sacred rite to pray to the Heaven is because that the current Emperor has sinned and his officials who has read ‘Your Will’ will not protect him. If I have sinned, I will not be able to lead the Empire. If the Empire has sinned, it is my sin.” Confucius commented again: “周-dynasty was blessed greatly and had many great persons. Although the Emperor had many relatives, it was not better than having many 仁-men. When people (subjects) sinned (transgressed), it is all my fault. It is my responsibility to provide measuring standards, to issue laws, to maintain public buildings, to ensure the operations of all public offices, to restore the vanished (annexed) States, to revive the generations about extinct, to settle the refuges; then all people in the Empire will be submissive. The key concerns of people are ‘food’, ‘death (of family)’ and ‘the ceremony on the ancestors’. Encompassing will gain the trust of people. Being trustworthy, will be appointed by people. Working diligently, will have achievement; being fair, all be happy.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:20 pm

#55


Image
豐。  豐亨。王假之,勿憂,宜日中。

彖曰﹕豐,大也。明以動,故豐。“王假之”,尚大也。“勿憂,宜日中”,宜照天 下也。日中則昃,月盈則食,天地盈虛,與時消息。而況于人乎?況于鬼神乎?

象曰﹕雷電皆至,豐;君子折獄致刑。

 初九 遇其配主,雖旬。無咎,往有尚。
 象曰﹕“雖旬無咎”,過旬災也。

六二 豐其部,日中見斗;往得疑疾;有孚發若。吉。
 象曰﹕“有孚發若”,信以發志也。

九三 豐其沛,日中見沫;折其右肱。無咎。
 象曰﹕“豐其沛”,不可大事也;“折其右肱”,終不可用也。

九四 豐其部,日中見斗;遇其夷主。吉。
 象曰﹕“豐其部”,位不當也;“日中見斗”,幽不明也;“遇其夷主”,“吉”行也。

六五 來章,有慶譽。吉。
 象曰﹕“六五”之“吉”,“有慶”也。

上六 豐其屋,部其家,窺其戶,闃其無人,三歲不覿。凶。
象曰﹕“豐其屋”,天際翔也;“窺其戶,闃其無人”,自藏也。


English translation:
Richness: Richness is success; a king attains this. Do not worry. Take advantage of the sun at noon.
The kwa signs:
Richness is greatness. Action with understanding results in richness. A king attaining this adds greatness. Do not worry -- take advantage of the sun at noon; it is good to illumine the world. After noon, the sun goes down; after becoming full, the moon wanes. The filling and emptying of heaven and earth wax and wane with time; how much more so in the case of human beings, and how much more so in the case of ghosts and spirits?
The image: Thunder and lightning both come, richness. Thus do leaders pass judgments and execute punishments.
The yao signs:
• F9 -- Meeting your partner, even though you are equals, there is no problem. If you go on, there will be exaltation.
• 6two -- With abundant shade, you see stars at midday. If you go, you will be afflicted by doubt. If sincerity is expressed, there will be good fortune.
The image: Expressing sincerity means expressing intention truthfully.
• 9three -- With abundant rain, you see the drops in the sunlight. You break your right arm but are not to blame.
The image: When the rain is abundant, you cannot do great works. When you break your right arm, it cannot be used.
• 9four -- With abundant shade, you see stars at midday. Meeting a righteous hermit is auspicious.
The image: With abundant shade, the position is not appropriate. Seeing the stars at midday means it is dark and dim. Meeting a righteous hermit is auspicious in terms of action.
• 6five -- Bringing brilliance, there is celebration and praise. This is auspicious.
The image: What is auspicious about the fifth yin is that there is joyful celebration.
• T6 -- Making the house rich, shading the home. A peek in the door finds quiet, no one there, unseen for three years. Inauspicious.
The image: Making the house rich is pride. No one can be found in side, for one has hidden oneself.


卦 德 (virtues of the hexagram): 豐 (plentiful), 盈 虛 (going exhaust)
Reflections in 論 語 (Analects):


有 子 曰:禮之用,和為贵。先王之道斯為美。小大由之,有所不行。知和而和,不以禮節之,亦不可行也。 (Chapter 1: 12)
(有 子 曰:the application of 禮 is all about the harmony and peace. This is why the 道 of ancient kings is such a perfection. For anything big or small, it will not be done (if it is not following the 禮). For something is harmony, it still cannot be done if it is not regulated by 禮.)


哀 公 問 曰:“何為则民服?”孔子對曰:“举直错诸枉,则民服;举枉错诸直,则民不服。” (Chapter 2: 19)
(哀 公 asks: how can I make people submissive (to me)? Confucius answers: “using honest person as official over the dishonor persons, people will be submissive. Using dishonor persons over the honest ones, people will not be submissive.”)


曾 子 曰:“可以托六尺之孤,可以寄百里之命,临大節而不可奪也,君子人與?君子人也。” (Chapter 8: 6)
(曾 子 曰: “One can be entrusted with an orphan; entrusted with people’s lives of a small State; will not blink while facing life-threaten crisis. Is he a 君 子. Yes, he is a 君 子.”)


子 曰:“大哉,堯之為君也。巍巍乎,唯天為大,唯堯则之。荡荡乎,民无能名焉。巍巍乎,其有成功也。焕乎,其有文章。” (Chapter 8: 19)
(子 曰: “Greatness indeed as 堯 being the Emperor. The greatness of Heaven is truly great, and only 堯 can follow it. His boundless capability cannot be described by people. The greatness is about his achievements, with beauty and orderliness.”)


子 夏 為 苣 父 宰,問政。子曰:“无欲速,无见小利,欲速则不達,见小利则大事不成。” (Chapter 13: 17)
(子 夏 as the chieftain of 苣 父 (a county) asks about governing. 子 曰: “Do not move too fast and not to seek the pity profit. You will miss the target [goal] by in a hurry and cannot accomplish the big job by seeking the puny profit.”)


或 曰:“以德报怨,何如?”子曰:“何以报德?以直报怨,以德报德。” (Chapter 14: 36)
(Someone says: “Repay an injury with 德 (good deeds and hearts), How about that?” 子 曰: “Then, how can you repay the 德? Repay an injury with fairness. Repay the 德 with 德.”)









#56

Image
旅。小亨,旅貞吉。

彖曰﹕旅,小亨,柔得中乎外,而順乎剛,止而麗乎明,是以“小亨,旅貞吉” 也。旅之時義大矣哉。

象曰﹕山上有火,旅;君子以明慎用刑,而不留獄。

 初六 旅瑣瑣,斯其所。取災。
 象曰﹕“旅瑣瑣”,志窮“災”也。

六二 旅即次,懷其資,得童僕。貞。
 象曰﹕“得童僕貞”,終無尤也。

九三 旅焚其次,喪其童僕。貞厲。
 象曰﹕“旅焚其次”,亦以傷矣;以旅與下,其義喪也。

九四 旅于處,得其資斧。我心不快。
 象曰﹕“旅于處”,未得位也;“得其資斧”,“心”未快也。

六五 射雉,一矢亡。終以譽命。
 象曰﹕“終以譽命”,上逮也。

上九 鳥焚其巢,旅人先笑後號 兆;喪牛于易。凶。
象曰﹕以旅在“上”,其義“焚”也;“喪牛于易”,終莫之聞也。


English translation:
Travel: Travel has a little success. Travel is auspicious if correct.
The kwa signs:
Travel has a little success. Flexibility attains balance and harmonizes with power outside. Calmly cleaving to understanding, therefore there is a little success, and travel is auspicious if correct. The significance of the timing of travel is great indeed.
The image: Fire on a mountain -- traveling. True leaders apply punishments with understanding and prudence, and do not keep people imprisoned.
The yao signs:
• F6 -- Petty fussing on a journey brings misfortune.
The image: Petty fussing on a journey results in the misfortune of frustration.
• 6two -- Coming to an inn on a journey with supplies in hand and gains a servant.
The image: Gaining a servant, after all there is no complaint.
• 9three -- The inn is burnt, the servants lost, is dangerous even if one is upright.
The image: The inn is burnt, one will also be injured. In one's dealings with inferiors on a journey, duty is lost.
• 9four -- Traveling to a place, one gets resources and tools, but one's heart is not happy.
The image: Traveling to a place, getting resources and tools, one's heart is not yet happy if one has not gotten a position.
• 6five -- Shooting pheasant, one arrow is lost. Ultimately one is lauded and given a mandate.
The image: Ultimately being lauded and given a mandate is reaching the highest.
• T9 -- A bird nest burnt. The traveler first laughs, afterward cries. Losing the cow is unfortunate.
The image: As guest (travel), yet sits in a high place, it is not right, that is, the cow (the high position) can be easily lost, and no one ever notice (care about) it.


卦 德 (virtues of the hexagram): 旅 (travelling), 不 留 獄 (not be confined by troubles)
Reflections in 論 語 (Analects):


季 氏 旅于泰山。子谓冉有曰:“汝弗能救與?”對曰:“不能。”子曰:“呜呼!曾谓泰山,不若林放乎!” (Chapter 3: 6)
(季 氏 (a subordinate of a Duke) travelled to 泰 山 (a great mountain, place for Emperor to offer rites to Heaven) to offer a rite. Confucius talked to 冉 有 (a student, a colleague of 季 氏), saying “can you stop him doing this? 冉 有 answered, ‘no, I can’t’. “子 曰: Oh, my heaven! Who would have thought that 泰 山 (the holy mountain) is not as important as 林 放 (who denounces the Emperor’s prerogative and the mountain’s holiness). )


子 曰:“不仁者,不可以久處约,不可以长處樂。仁者安仁,知者利仁。” (Chapter 4: 2)
(子 曰: for one is not 仁, he cannot stay under stress long, cannot be happy in comfort long. The one with 仁 is at home with 仁. The one who is only wise simply using 仁 for his advantage.)


衛靈公問陈于孔子。孔子對曰:“俎豆之事,则嘗聞之矣。軍旅之事,未之學也。”明日遂行。在陈绝粮,從者病,莫能興。子路愠见曰:“君子亦有窮乎?”子曰:“君子固窮,小人窮斯滥矣。” (Chapter 15: 1)
(衛 靈 公 asks Confucius about the battle formation [during war]. Confucius answers: “I have heard about procedure of rites. For military issues, I have not learned.” Confucius left the next day. In the 陈-State, the food supplies run out, and his followers all got ill and could not get up. 子 路 was upset and says: “Can 君 子 also have such a dire situation?” 子 曰: “君 子, of course, has times of in extreme straits. Yet, 小 人 will go beyond law when he is in such a dire situation.”)


子 曰:“君子義以為质,禮以行之,孫以出之,信以成之。君子哉!” (Chapter 15: 17)
(子 曰: “君 子 has 義 as the substance, acts in accord to 禮, meets people in humble, completes all actions in honorable words. This is a 君 子 that should be.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:21 pm

#57


Image
巽。小亨;利有攸往;利見大人。

彖曰﹕重巽以申命。剛巽乎中正而志行。柔皆順乎剛,是以“小亨,利有攸往,利見 大人。”
 
象曰﹕隨風,巽;君子以申命行事。

 初六 進退。利武人之貞。
 象曰﹕“進退”,志疑也;“利武人之貞”,志治也。

九二 巽在床下,用史、巫紛若。吉,無咎。
 象曰﹕“紛若”之“吉”,得中也。

九三 頻巽。吝。
 象曰﹕“頻巽”之“吝”,志窮也。

六四 悔亡。田獲三品。
 象曰﹕“田獲三品”,有功也。

九五 貞吉,悔亡。無不利。無初有終﹕先庚三日,後庚三日,吉。
 象曰﹕“九五”之“吉”,位正中也。

上九 巽在床下,喪其資斧。貞凶。
象曰﹕“巽在床下”,上窮也;“喪其資斧”,正乎“凶”也。


English translation:
Wind: The small comes through successfully. It is beneficial to have a place to go. It is beneficial to see great people.
The kwa signs:
Double wind expresses directions. Strength follows balance and rectitude, so the aim is carried out. The weak all follow the strong, so the small come through successfully, benefiting from having a place to go, benefiting from seeing great people.
The image: Wind following wind -- thus do leaders articulate directions and carry out tasks.
The yao signs:
• F6 -- Advancing and retreating, it is beneficial to be as steadfast as a soldier.
The image: Advancing and retreating means the mind is wavering. The benefit of the steadfastness of a soldier is that the mind is under control.
• 9two -- Obedience below the platform, using scribes, mediums and sortilege frequently, is auspicious, without blame.
The image: What is auspicious about this frequency is the attainment of balance.
• 9three -- repeatedly attempting obedience is humiliating.
The image: The humiliation of repeatedly attempting obedience is that the aim is at an impasse.
• 6four -- Regret vanishes. The hunt yields three catches.
The image: The hunt yields three catches -- there is success.
• 9five -- Correctness leads to good fortune; regret vanishes, none do not benefit. There is no beginning, but there is an end. The three days before a change and the three days after a change are auspicious.
The image: What is auspicious about the fifth yang is that its position is correctly balanced.
• T9 -- The obedient are below the platform. Losing resources and tools, it is right that there be misfortune.
The image: The obedient are below the platform; above there is an impasse. Losing resources and tools, it is proper that there be misfortune.


卦 德 (virtues of the hexagram): 巽 (floating), 進 退 (flexible)
Reflections in 論 語 (Analects):


子 曰: 吾與回言终日,不違如愚,退而省其私,亦足以發。回也不愚。 (Chapter 2: 9)
(子 曰: I speak with 回 (his student) all day, he looks like dumb. Yet, afterwards, he can review the discussion alone and can make new insights. He (回) is not dumb.)


定 公 問:“君使臣,臣事君,如之何?”孔子對曰:“君使臣以禮,臣事君以忠。” (Chapter 3: 19)
(定 公 (a Duke) asks, “King leads the subordinates, and subordinates serve the King”, how about this? Confucius answered, “King leads the subordinates with 禮, and subordinates serve the King with 忠 (loyalty).)

哀 公 問社于 宰 我。宰我對曰:“夏后氏以松,殷人以柏,周人以栗。曰:’使民戰栗。’”子聞之曰:“成事不说,遂事不谏,既往不咎。” (Chapter 3: 21)
(哀 公 (a Duke) asks 宰 我 (a student of Confucius) about the building the altar for the god of Earth. 宰 我 answered, “夏后氏 (ancient King of 夏-dynasty) used ‘pine’, 殷-dynasty used ‘cedar’, 周-dynasty people uses 栗 (chestnut). (Note, 栗 is also a word for tremble.) Someone says, it is for making subjects tremble. Confucius heard this comment and said, “One should not talk about the done deal, one should not argue against a set rule. Let the gone-by be the gone-by without further condemnation.”)


互鄉難與言,童子见,門人惑。子曰:“與其進也,不與其退也。唯何甚。人潔己以進,與其潔也,不保其往也。” (Chapter 7: 27)
(Confucius refused of seeing 互 鄉 (a famous person) while receiving a kid. His students are confused on this. 子 曰: “when we associate with one, we cannot disassociate with him after he is gone. Why is this? People comes in with clean reputation, but it will not guarantee his past records (which we do not know).)


子路問:“聞斯行诸?”子曰:“有父兄在,如之何聞斯行之?”冉有問:“聞斯行诸?”子曰:“聞斯行之。”公西華曰:“由也問聞斯行诸,子曰有父兄在。求也問聞斯行诸,子曰聞斯行之。赤也惑,敢問。”子曰:“求也退,故進之;由也兼人,故退之。” (Chapter 11: 20)
(子 路 asks: “Should one put into action for what one just heard?” Confucius answers: “As your parents and elder brothers are still alive, how can you do that?” 冉 有 asks the same question. 子 曰: “yes, go ahead.” 公 西 華 曰: “They two asked the same question, yet get different answers. I am confused. Can I ask why?” 子 曰: “冉 有 is timid, so I encourage him. 子 路 is very hyper [as having energy of two persons], so I discourage him.”)


子张問行。子曰:“言忠信,行笃敬,雖蛮貊之邦行矣。言不忠信,行不笃敬,雖州里行乎哉?立,则见其参于前也;在舆,则见其倚于衡也。夫然后行。”子张書诸绅。 (Chapter 15: 5)
(子 张 asks about how to behave [in going around the world]. 子 曰: “Speaking 忠 (be loyal) and 信 (be trustworthy). Acting 笃 (honest) and 敬 (sincere). Then, you will face no problem even in the land of barbarians. If speaking not 忠 信, acting not 笃 敬, can you live peacefully even in your own neighborhood? When standing, you should see these words in front of you. When riding in carriage, you should see those words lean against the handle-bar. With this, you can then go around the world.” 子 张 wrote this down on his sash.)










#58

Image
兌。  兌亨。利貞。

彖曰﹕兌,說也。剛中而柔外,說以“利貞”,是以順乎天而應乎人。說以先民,民 忘其勞。說以犯難,民忘其死。說之大,民勸矣哉。
 
象曰﹕麗澤,兌;君子以朋友講習。

 初九 和兌。吉。
 象曰﹕“和兌”之“吉”,行未疑也。

九二 孚兌。吉;悔亡。
 象曰﹕“孚兌”之“吉”,信志也。

六三 來兌。凶。
 象曰﹕“來兌”之“凶”,位不當也。

九四 商兌來寧。介疾有喜。
 象曰﹕“九四”之“喜”,有慶也。

九五 孚于剝。有厲。
 象曰﹕“孚于剝”,位正當也。

上六 引兌。
象曰﹕“上六引兌”,未光也。


English translation:
Delight: Delight comes through, beneficial if correct.
The kwa signs:
The lake stands for delight. Strength in balance, outwardly flexible, delight is beneficial if correct; this is how to obey heaven and respond to humanity. When the people are led with delight, the people forget their toil; when difficulty is entered into with delight, the people forget their safety. The greatness of delight is how it inspires the people.
The image: Joined lakes are joyful. Thus do righteous people study and practice with companions.
The yao signs:
• F9 -- Harmonious delight is auspicious.
The image: What is auspicious about harmonious delight is that action is not doubted.
• 9two -- Sincere delight is auspicious. Regret vanishes.
The image: What is auspicious about sincere delight is confidence in the aim.
• 6three -- Looking for delight is inauspicious.
The image: What is inauspicious about looking for delight is being out of place.
• 9four -- Deliberating about delight, one is uneasy. If one is firm and swift, there will be happiness.
The image: The happiness of the fourth yang is celebration.
• 9five -- There is inspiration in sincerity toward the fallen.
The image: Being sincere toward the fallen, it is proper.
• T6 -- Induced delight.
The image: Delight which needs to be induced is not a great delight.


卦 德 (virtues of the hexagram): 兌 (happiness), 朋 友 (friendly)
Reflections in 論 語 (Analects):


子 曰:“學而时習之, 不亦悦乎? 有朋自遠方来, 不亦樂乎? 人不知而不愠, 不亦君子乎?” (Chapter 1: 1)
(子 曰 [Confucius said] : Learning and reviewing it often, isn’t it such a pleasure? Having friends coming from afar, isn’t it such a happiness? Not upset by having no fame about one’s greatness, isn’t he a 君 子?)


子 曰:“见贤思齊焉,见不贤而内自省也。” (Chapter 4: 17)
(子 曰: seeing a learned and moral person, taking him as the role model. Seeing a not learned person, reflecting (introspecting) and examining yourself (for not being the same as him).)


子 曰:“始吾于人也,聽其言而信其行,今吾于人也,聽其言而觀其行。于予與改是。” (Chapter 5: 11)
(子 曰: earlier, I heard one’s words and believed that those words will be honored. Now, I hear one’s words but will check out his actions. It was 宰 予 who forced me making this change.)


子 贡 問曰:“孔文子何以谓之文也?”子曰:“敏而好學,不耻下問,是以谓之文也。” (Chapter 5: 16)
(子 贡 asks: why 孔 文 子 (a person) has the word 文 (literature) in his name? 子 曰: “he study diligently and not ashamed of asking questions from lowly persons. This is about 文.)


子 曰:“可與共學,未可與適道;可與適道,未可與立;可與立,未可與权。” (Chapter 9: 29)
(子 曰: “peers in learning knowledge might not be the partner on cultivating the 道 (Heaven’s virtue); the 道-partner might not be a friend on enterprise; the partner of enterprises might not be able to make a moral decision together.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:22 pm

#59


Image
渙。亨;王假有廟;利涉大川;利貞。

彖曰﹕渙,亨,剛來而不窮,柔得位乎外而上同。“王假有廟”,王乃在中也。 “利涉大川”,乘木有功也。
 
象曰﹕風行水上,渙;先王以享于帝立廟。

 初六 用拯馬壯。吉。
 象曰﹕“初六”之“吉”,順也。

九二 渙奔其機。悔亡。
 象曰﹕“渙奔其機”,得願也。

六三 渙其躬。無悔。
 象曰﹕“渙其躬”,志在外也。

六四 渙其群。元吉。渙有丘。匪夷所思。
 象曰﹕“渙其群,元吉”,光大也。

九五 渙汗其大號;渙王居。無咎。
 象曰﹕“王居無咎”,正位也。

上九 渙其血,去逖出。無咎。
象曰﹕“渙其血”,遠害也。


English translation:
Dispersal: Dispersal is successful. The king goes to his ancestral shrine. It benefits to cross great rivers. It is beneficial if correct.
The kwa signs:
Dispersal is successful. Strength comes and does not become exhausted. Flexibility is in its place outwardly and assimilates above. The king goes to his ancestral shrine; the king is then in the center. It benefits to cross great rivers -- riding on wood has success.
The image: Wind travels over the water, dispersing. Ancient kings honored God and set up shrines. (Attained mandate)
The yao signs:
• F6 -- For rescue, it is fortunate that the horse is strong.
The image: The fortune of the first yin is because without obstacles.
• 9two -- Running to support on dispersal, regret vanishes.
The image: Running to support on dispersal is attaining what is wished.
• 6three -- Dispersing the self, there is no regret.
The image: Dispersing the self, the aim is the world outside.
• 6four -- Dispersing the group is very auspicious. On dispersal, there is assembly, inconceivable to the ordinary.
The image: (Being able to) disperse the group is very auspicious -- the power is great.
• 9five -- With a great call, others sweat. The king abides. There is no fault.
The image: The king abides without fault; this is the right position.
• T9 -- Far away from scattering the blood, there is no fault.
The image: Far away from scattering the blood means avoiding harm.


卦 德 (virtues of the hexagram): 渙 (permeating), 王 乃 在 中 (essence remains)
Reflections in 論 語 (Analects):


子 曰:“人而不仁,如禮何!人而不仁,如樂何!” (Chapter 3: 3)
(子 曰: if man does not up hold the 仁, how can there be 禮. If man does not practice 仁, how can there be 樂.


子 曰:“能以禮讓為国乎,何有。不能以禮讓為国,如禮何?” (Chapter 4: 13)
(子 曰: If one governs with 禮 and tolerance, how can he face any problem? If one cannot govern with 禮 and tolerance, what is the 禮 for?)


子 曰: “禹 ,吾无间然矣。菲飲食而致孝乎鬼神,惡衣服而致美乎黻冕,卑宫室而盡力乎沟洫。禹,吾无间然矣!” (Chapter 8: 21)
(子 曰: “for 禹-Emperor, I can find no fault on him. He ate simple himself while gave great and plenty offerings to the ancestors and spirits. He dressed down himself while ensuring that the robes for the rites are splendor. He lived in simple palace while building a lot of irrigation systems. For 禹, I have no bad word to say about him.”)


執圭,鞠躬如也,如不勝。上如揖,下如授,勃如戰色,足缩缩,如有循。享禮,有容色。私枧,愉愉如也。 (Chapter 10: 5)
(When holding an official seal, with sincere expression as that small seal were too heavy for him to carry; bowing the body while walking up or down with it, and with solemn expression while with very small steps. Yet, in the situation of 禮, his expression is comfortable. At private setting, he is relaxed.)











#60

Image
節。 亨。苦節,不可貞。

彖曰﹕ 節,亨,剛柔分而剛得中。“苦節,不可貞”,其道窮也。說以行險,當 位以節,中正以通。天地節,而四時成。節以制度,不傷財,不害民。
 
象曰﹕澤上有水,節;君子以制數度,議德行。

 初九 不出戶庭。無咎。
 象曰﹕“不出戶庭”,知通塞也。

九二 不出門庭。凶。
 象曰﹕“不出門庭,凶”,失時極也。

六三 不節若,則嗟若。無咎。
 象曰﹕“不節”之“嗟”,又誰咎也。

六四 安節。亨。
 象曰﹕“安節”之“亨”,承上道也。

九五 甘節。吉,往有尚。
 象曰﹕“甘節”之“吉”,居位中也。

上六 苦節。貞凶;悔亡。
象曰﹕“苦節,貞凶”,其道窮也。


English translation:
Regulation: Regulation is successful, but painful regulation is not to be held to.
The kwa signs:
Regulation is successful. Firmness and flexibility divide, and firmness gains balance. Painful regulation is not to be held to, because that would lead to an impasse. Work through danger joyfully, take charge of the situation with discipline, get through with balance and rectitude. As heaven and earth are regulated, the four seasons take place. When laws are established with regulation, they do not damage property or injure people.
The image: Water over a lake, regulated. Leaders establish numbers and measures, and consider virtuous conduct.
The yao signs:
• F9 -- Not leaving home, there is no fault.
The image: Not leaving home is knowing passage and obstruction.
• 9two -- Not going outside bodes ill.
The image: Not going outside bodes ill, in that one misses the timing of opportunities.
• 6three -- Without regulation there will be lament, but you cannot blame anyone.
The image: Whose fault is the lament that comes from lack of regulation?
• 6four -- Peaceful regulation is successful.
The image: The success of peaceful regulation is in taking up the way of heaven.
• 9five -- Contented regulation is auspicious. To go on will result in exaltation.
The image: What is auspicious about contented regulation is that the position one is in is balanced.
• T6 -- Painful regulation bodes ill if persisted in. By repenting, it is eliminated.
The image: Painful regulation bodes ill if persisted in, because that path comes to an impasse.


卦 德 (virtues of the hexagram): 節 (regulation), 制 數 度 (not over done)
Reflections in 論 語 (Analects):


子 游 曰:“事君数,斯辱矣。朋友数,斯疏矣。” (Chapter 4: 26)
(子 游 says: serving the king often, he will definitely get reprimand sometimes. With too many friends, none will be a true friend.)


樊遲從游于舞雩之下,曰:“敢問崇德修慝辨惑?”子曰:“善哉問。先事后得,非崇德與?攻其惡,无攻人之惡,非修慝與?一朝之忿,忘其身以及其親,非惑與?” (Chapter 12: 21)
(樊 遲 was with Confucius at 舞 雩 (Rain Altar), saying: “Can I ask about 崇 德 (upholds 德), 修 慝 (not to attack the bad person) and 辨 惑 (remove confusion)?” 子 曰: “Great questions. Doing [good deed] without calculating the profit first, isn’t it 崇 德? Removing the ‘bad’ without insulting the bad person, isn’t it 修 慝? With one little upset, forgetting the safety of your own and your family, isn’t it a 惑?”)


子贡問友。子曰:“忠告而善道之,不可则止,无自辱焉。” (Chapter 12: 23)
(子 贡 asks about 友 (friend, persons who one associates with). 子 曰: “Those who will give you good advices on 道. If not, don’t be friend with them. You will then not be humiliated.)


堯曰:“咨,尔舜,天之历数在尔躬,允執其中。四海困窮,天禄永终。”舜亦以命禹,曰:“予小子履,敢用玄牡,敢昭告于皇皇后帝,有罪不敢赦,帝臣不蔽,简在帝心。朕躬有罪,无以萬方,萬方有罪,罪在朕躬。周有大赉,善人是富。雖有周親,不如仁人。百姓有過,在予一人。谨权量,审法度,修廢官,四方之政行焉。興灭国,继绝世,举逸民,天下之民歸心焉。所重民,食丧祭。宽则得眾,信则民任焉,敏则有功,公则说。” (Chapter 20: 1)
(堯 (an Emperor) said: “Telling you, 舜 (an Emperor); the Heaven’s will is now upon you. Govern in the middle pathway. If the country became poor and in dire straits, the honor bestowed on you will be taken away forever.” 舜 said to 禹 [a succession Emperor of 舜] with the same saying. Confucius commented: “履 (a later Emperor) said: I, the little one who is dare to use the sacred rite to pray to the Heaven is because that the current Emperor has sinned and his officials who has read ‘Your Will’ will not protect him. If I have sinned, I will not be able to lead the Empire. If the Empire has sinned, it is my sin.” Confucius commented again: “周-dynasty was blessed greatly and had many great persons. Although the Emperor had many relatives, it was not better than having many 仁-men. When people (subjects) sinned (transgressed), it is all my fault. It is my responsibility to provide measuring standards, to issue laws, to maintain public buildings, to ensure the operations of all public offices, to restore the vanished (annexed) States, to revive the generations about extinct, to settle the refuges; then all people in the Empire will be submissive. The key concerns of people are ‘food’, ‘death (of family)’ and ‘the ceremony on the ancestors’. Encompassing will gain the trust of people. Being trustworthy, will be appointed by people. Working diligently, will have achievement; being fair, all be happy.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:23 pm

#61


Image
中孚。 豚魚吉;利涉大川;利貞。

彖曰﹕中孚,柔在內而剛得中,說而巽,孚乃化邦也。“豚魚吉”,信及豚魚也。 “利涉大川”,乘木舟虛也。中孚以“利貞”,乃應乎天也。
 
象曰﹕澤上有風,中孚;君子以議獄緩死。

 初九 虞。吉;有它不燕。
 象曰﹕“初九虞吉”,志未變也。

九二 鳴鶴在陰,其子和之﹕我有好爵,吾與爾靡之。
 象曰﹕“其子和之”,中心願也。

六三 得敵。或鼓或罷,或泣或歌。
 象曰﹕“或鼓或罷”,位不當也。

六四 月幾望,馬匹亡。無咎。
 象曰﹕“馬匹亡”,絕類上也。

九五 有孚,攣如。無咎。
 象曰﹕“有孚攣如”,位正當也。

上九 翰音登于天。貞凶。
象曰﹕“翰音登于天”,何可長也。


English translation:
Sincerity in the Center: Sincerity in the center is auspicious when simple-minded. It is beneficial to cross great rivers. It is beneficial to be upright.
The kwa signs:
With sincerity in the center, flexibility is within and firmness is in the center. Joyful and docile, sincerity then transforms the nation. The simple-minded are fortunate in that sincerity affects the simple-minded. It is beneficial to cross great rivers, riding on a carved wooden boat. Sincerity in the center with beneficial uprightness follows the way of heaven.
The image: There is wind over a lake, with sincerity in the center. True leaders consider judgments and postpone execution.
The yao signs:
• F9 -- Preparedness leads to a good outcome. If there is something else, one is not at rest.
The image: The good outcome of the first yang's preparedness is because the mind is not changed.
• 9two -- The calling crane is in the shade; the fledgling joins it. I have a good cup, which I will quaff with you.
The image: The fledgling joining it is the heart's desire.
• 6three -- Finding a mate, one sometimes drums, sometimes stops, sometimes cries, sometimes sings.
The image: Sometimes drumming, sometimes stopping, the position is not appropriate.
• 6four -- The moon is almost full. When the horse disappears, there is no fault.
The image: The house disappearing means breaking with peers to go higher.
• 9five -- With sincerity that is firm, there is no fault.
The image: With sincerity that is firm, the position is correct.
• T9 -- A rooster ascends to the skies. Self-righteousness leads to misfortune.
The image: How can the rooster who ascends to the skies forever?


卦 德 (virtues of the hexagram): 中 孚 (not bias), 木 舟 虛 (humble will not sink)
Reflections in 論 語 (Analects):


子 张 學干禄。 子 曰:“多聞阙疑,慎言其余,则寡尤。多见阙殆,慎行其余,则寡悔。言寡尤,行寡悔,禄在其中矣。 (Chapter 2: 18)
(子 张 wants to learn the skill of being a government official. 子 曰: gathering as much information as possible with ear and putting all doubtful ones aside; then talking the remaining with great care. In this way, you will make lesser mistakes. Doing the same with your eyes and acting upon the remaining, you will have lesser regrets. With lesser mistakes and regrets, the government career is secured.)


冉 求 曰:“非不说子之道,力不足也。”子曰:“力不足者,中道而廢。今汝画。” (Chapter 6: 9)
(冉 求 (a student) 曰: “not because that I dislike your teaching, my ability is unable to reach it.” 子 曰: “for lacking the ability, someone drops out at midway. Yet, you gives up at the beginning.”)
Note: 画 means drawing a line about one’s ability at the beginning.


子 曰:“中庸之為德也,其至矣乎!民鲜久矣。” (Chapter 6: 26)
(子 曰: “中 (be at center) and 庸 (common, not complicated) are already the top of 德 (good virtue), but no one is able to reach it (this 德) for the longest time.)


子 曰:“好勇疾贫,亂也。人而不仁,疾之已甚,亂也。” (Chapter 8: 10)
(子 曰: “Playing braveness while detesting poverty will lead to unruly. Greatly upset about others of not-仁 will also lead to unruly.”)











#62

Image
小過。 小過亨。利貞。可小事,不可大事。飛鳥遺之音,不宜上,宜下,大吉。

彖曰﹕小過,小者過而亨也。過以“利貞”,與時行也。柔得中,是以“小事吉”也。 剛失位而不中,是以“不可大事”也。有“飛鳥”之象焉,“飛鳥遺之音,不宜 上,宜下,大吉”,上逆而下順也。
 
象曰﹕山上有雷,小過;君子以行過乎恭,喪過乎哀,用過乎儉。

 初六 飛鳥。以凶。
 象曰﹕“飛鳥以凶”,不可如何也。

六二 過其祖,遇其妣;不及其君,遇其臣。無咎。
 象曰﹕“不及其君”,臣不可過也。

九三 弗過,防之,從或戕之。凶。
 象曰﹕“從或戕之”,“凶”如何也。

九四 無咎。弗過,遇之,往厲秘戒。勿用永貞。
 象曰﹕“弗過遇之”,位不當也;“往厲必戒”,終不可長也。

六五 密雲不雨,自我西郊。公弋,取彼在穴。
 象曰﹕“密雲不雨”,已上也。

上六 弗遇過之,飛鳥離之。凶,是謂災眚。
象曰﹕“弗遇過之”,已亢之。


English translation:
Small Excess: Small excess turns out all right. It is beneficial to be correct. It is all right for small matters, not for great matters. Birds sing beautifully while at rest, cry when fly (not able to find a place to rest). It birds can land, then there will be great good fortune.
The kwa signs: Small excess is excess in small things, which turns out all right. When there is excess, it is beneficial to be correct, which means to act in accord with the time. Flexibility is in balance, so small matters have a good outcome. Firmness is out of place and not balanced, so it is not suitable for great matters. There is the image of a flying bird therein: the cry left by the flying bird should not rise but descend -- then there will be great good fortune. Rising meets opposition, descending meets accord.
The image: Thunder over a mountain -- small excess. Righteous people are exceedingly deferential in conduct, exceedingly sad in mourning, and exceedingly abstemious in consumption.
The yao signs:
• F6 -- The flying bird (nowhere to rest) brings misfortune.
The image: The flying bird brings misfortune. Nothing can be done about it.
• 6two -- Aim the first, get the second. Not reaching the ruler, you meet the administrator. There is no blame.
The image: Not reaching the ruler -- the administrator is not to be surpassed.
• 9three -- One does not take precautions in excess, so pursuers attack one. This is unfortunate.
The image: Pursuers attack one. How unfortunate!
• 9four -- No fault, meeting here without excess. To go is dangerous; it is necessary to be cautious and not do it. Always be correct.
The image: Meeting here without excess, the position is not right. It is dangerous to go, requiring caution; after all, it cannot last.
• 6five -- Dense clouds do not rain, coming from the western province. The prince shoots, catching the quarry in the den.
The image: Dense clouds do not rain -- They have already risen.
• T6 -- Passing by without meeting -- the flying birds leave. This is unfortunate. This is called calamity.
The image: Passing by without meeting is because of arrogance.


卦 德 (virtues of the hexagram): 小過 (small extreme), 不 可 大 事 (not for big issue)
Reflections in 論 語 (Analects):


子禽問于子贡曰:“夫子至于是邦也,必聞其政。求之與?抑與之與?”子贡曰:“夫子温良恭儉讓以得之。夫子求之也,其诸異乎人之求之與?” (Chapter 1: 10)
(子 禽 asking 子 贡, saying: Confucius went to a state (country) and always being briefed by the ruler. Is it demanded by him (Confucius)? Or, is his advice seeking by the ruler? 子贡曰: he gets because of his virtues; 温 (cordial), 良 (kindness), 恭 (sincerity), 儉 (frugal), and 讓 (humbleness). His seeking is different from other’s).


林 放 問禮之本。子曰:“大哉問!禮,與其奢也,寧儉,與其易也,寧戚。” (Chapter 3: 4)
(林 放 asks the essence of 禮. 子 曰:” How great such a question is! It is rather to be thrifty than to be extravagance; rather with sincere heartfelt than formality.)


子食于有丧者之侧,未嘗饱也。子于是日哭,则不歌。 (Chapter 7: 9)
(When there is someone who just lost a love one around, Confucius will not eat a belly full. On that day, he will wept and not sing.)


子 曰:“奢则不孫,儉则固。與其不孫也,寧固。” (Chapter 7: 34)
(子 曰: “extravagance is showing off. Thrifty is simple. I would rather be simple than boastful.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:24 pm

#63


Image
既濟。亨,小利貞。初吉,終亂。

彖曰﹕既濟,亨,小者亨也。“利貞”,剛柔正而位當也。“初吉”,柔得中也。 “終”止則“亂”,其道窮也。
 
象曰﹕水在火上,既濟;君子以思患而豫防之。

 初九 曳其輪,濡其尾。無咎。
 象曰﹕“曳其輪”,義“無咎”也。

六二 婦喪其  。勿逐,七日得。
 象曰﹕“七日得”,以中道也。

九三 高宗伐鬼方,三年克之。小人勿用。
 象曰﹕“三年克之”,憊也。

六四  有衣 。終日戒。
 象曰﹕“終日戒”,有所疑也。

九五 東鄰殺牛,不如西鄰之 祭。實受其福。
 象曰﹕“東鄰殺牛”,“不如西鄰”之時也;“實受其福”,吉大來也。

上六 濡其首。厲。
象曰﹕“濡其首,厲”,何可久也。


English translation:
Settled: Settlement is successful, even in small matters. It is beneficial to be correct; otherwise there is good fortune at first but disorder in the end.
The kwa signs:
Settlement is successful; small matters succeed. It is beneficial to be correct; firmness and flexibility are correct and in their places. At first it is auspicious; flexibility gains balance. Being settled (stop), in the end, there is confusion; the path reaches an impasse.
The image: Water over fire -- settled. Righteous people consider problems and prevent them.
The yao signs:
• F9 -- Dragging the wheels -- it is right that there be no problem.
• 6two -- A woman loses her protection. Let her not look for: she will find it in seven days.
The image: She will find it in seven days because of her balanced course.
• 9three -- The emperor attacks barbarians and conquers them after three years. Do not employ inferior people.
The image: Conquering them after three years, he is weary.
• 6four -- There are rags in fine cloth -- be alert all the time.
The image: Being alert all the time, there is doubt.
• 9five -- The slaughtering of the ox in the neighborhood to the east is not as good as the ceremony in the neighborhood to the west. The genuine get the blessings.
The image: The meat of the ox is not as good as the right timing. The genuine get the blessings -- good fortune comes in great measure.
• T6 -- Water reaches the head (as reaching top or perfection) is dangerous.
The image: Getting the head wet, how can one last long?


卦 德 (virtues of the hexagram): 既 濟 (completion), 道 窮 (no better place to go)
Reflections in 論 語 (Analects):


子 曰:“君子无所争。必也射乎!揖讓而升,下而飲,其争也君子。” (Chapter 3: 7)
(子 曰: 君 子 is not contentious. Yet, if an archery contest is necessary, he will salute first then enter into the ring. After the game, he will cheer the opponent with wine. This contention (competition) still makes him a 君子.)


王 孫 贾 問曰:“與其媚于奥,寧媚于灶也。何谓也?”子曰:“不然。獲罪于天,无所祷也。” (Chapter 3: 13)
(王 孫 贾 asks: “Rather to be obsequious to the kitchen gods than to the gods of the inner chamber (such as bedroom)” (a saying of the ancient)”, what does this mean? 子 曰: Why not! Otherwise, you have no place to pray, when you are damned by Heaven.)


子谓韶:“盡美矣,又盡善也。”谓武:“盡美矣,未盡善也。” (Chapter 3: 25)
(Confucius talks about 韶 (name of a music): it is perfectly beautify and perfectly good. About 武 (another music), perfectly beautify but not perfectly good.)


季 氏 使 闵 子 骞 為费宰。闵子骞曰:“善為我辭焉。如有復我者,则吾必在汶上矣。” (Chapter 6: 7)
(季 氏 (a lesser Duke) wants to employ 闵 子 骞 as the chieftain of 费 (a county). 闵 子 骞 asked someone to decline it politely and said, “if come again, then I will already be at other side of 汶 (a river).)


子 曰:“德之不修,學之不講,聞義不能徙,不善不能改,是吾憂也。” (Chapter 7: 3)
(子 曰: “德 (good virtue) is not cultivated. Learning without repeated reviewing. Hearing 義 (righteous points) without following it, and not being able to right the wrongs, these are what I am worry about.”)


子 曰:“三人行,必有我師焉,择其善者而從之,其不善者而改之。” (Chapter 7: 21)
(子 曰: “any thee person on street, there will be a teacher for me. I follow their good points. I avoid their bad points.”)


子 曰:“盖有不知而作之者,我无是也。多聞则其善者而從之,多见而識之,知之次也。” (Chapter 7: 26)
(子 曰: “I have heard that there are someone who can produce something without knowing the basic. Not me. Listen more and follow the good points. Look more and try to understand them. Then, there comes the knowledge.”)


子 曰:“笃信好學,守死善道。危邦不入,亂邦不居,天下有道则见,无道则隐。邦有道,贫且贱焉,耻也。邦无道,富且贵焉,耻也。” (Chapter 8: 13)
(子 曰: “diligent in learning; upholding the good 道 (Heaven’s virtue); not going into a chaotic State; not living in a unruly State; entering into politics when the State is under the proper rule; helmeting when the State is unruly. He will be ashamed of being poor and lowly when the State has a good government. He will be ashamed of being rich and with high statue if the State is in chaos.”)


子 曰:“聽讼,吾猶人也,必也使无讼乎。” (Chapter 12: 13)
(子 曰: “In hearing disputes in Court, I am the same as the other judges. Yet, the point is that to find ways of not getting disputes among people at the first place.”)


子 曰:“邦有道,危言危行,邦无道,危行言孫。” (Chapter 14: 4)
(子 曰: “When the country is governed properly, speaking and acting with high cautions; when the country is in disarray, acting with high cautions while speaking very humbly.”)











#64

Image
未濟。 亨。小狐汔濟,濡其尾。無攸利。

彖曰﹕未濟,亨,柔得中也。“小狐汔濟”,未出中也。“濡其尾,無攸利”, 不續終也。雖不當位,剛柔應也。
 
象曰﹕火在水上,未濟;君子以慎辨物居方。

 初六 濡其尾。吝。
象曰﹕“濡其尾”,亦不知極也。

 九二 曳其輪。貞吉。
象曰﹕“九二貞吉”,中以行正也。

 六三 未濟。征凶。利涉大川。
象曰﹕“未濟,征凶”,位不當也。

 九四 貞吉,悔亡。震用伐鬼方,三年有賞于大國。
 象曰﹕“貞吉,悔亡”,志行也。

六五 貞吉,無悔。君子之光有孚。吉。
 象曰﹕“君子之光”,其暉“吉”也。

上九 有孚于飲酒。無咎。濡其首,有孚失是。
象曰﹕“飲酒”“濡首”,亦不知節也。


English translation:
Unsettled: Being unsettled leads to success. A little fox, almost crossing, gets its tail wet. Nothing is gained.
The kwa signs:
Being unsettled leads to success, insofar as flexibility is in balance. The little fox about to cross has not yet gotten out. Getting its tail wet, it gains nothing, in that it does not continue to the end. Although out of place, the firm and the flexible correspond.
The image: Fire over water -- unsettled. Righteous people carefully discern things and keep them in their places.
The yao signs:
• F6 -- Getting the tail wet is humiliating.
The image: Getting the tail wet, one still does not know the limit.
• 9two -- Dragging the wheels, rectitude is auspicious.
The image: The good outlook of the rectitude of the second yang is because its activity is balanced.
• 6three -- While unsettled, it bodes ill to go on an expedition, but it is beneficial to cross great rivers.
The image: It bodes ill to go on an expedition while unsettled, because the position is inappropriate.
• 9four -- Correctness brings good results; regret vanishes. Vigorously acting to conquer barbarians, in three years one has the reward of a great country.
The image: Correctness brings good results; regret vanishes. The aim is carried out.
• 6five -- Correctness brings good results; regret vanishes. The achievement of righteous people has truthfulness and leads to good results.
The image: The radiance of the achievement of righteous people leads to good results.
• T9 -- There is sincerity in drinking wine, without fault. But if one becomes totally immersed, having faith ceases to be right.
The image: Becoming totally immersed in drinking wine is also not knowing proper measure.


卦 德 (virtues of the hexagram): 未 濟 (not complete), 慎 辨 (carefully analyze)
Reflections in 論 語 (Analects):


有 子 曰:“其為人也孝悌而好犯上者, 鲜矣。 不好犯上而好作亂者, 未之有也。 君子務本, 本立而道生。 孝悌也者, 其為仁之本與?” (Chapter 1: 2)
(有 子 曰 [one of Confucius’ student said]:It is very rare for one who is 孝 (filial piety) and 悌 (loving his brothers) but is disobedient to his superior. There cannot be such a person who is not disobedient to his superior but is rebellious often. 君 子 devotes his effort on the basic; when the base is set, the 道 arises. Both 孝 and 悌 are the base for 仁, aren’t they?)


子谓韶:“盡美矣,又盡善也。”谓武:“盡美矣,未盡善也。” (Chapter 3: 25)
(Confucius talks about 韶 (name of a music): it is perfectly beautify and perfectly good. About 武 (another music), perfectly beautify but not perfectly good.)


子曰:“我未见好仁者,惡不仁者。好仁者无以尚之,惡不仁者其為仁矣,不使不仁者加乎其身。有能一日用力于仁矣乎,我未见力不足者。盖有之矣,我未之见也。” (Chapter 4: 6)
(子 曰: I have never met a person who is 仁 while dislike those who are not 仁. How can one be 仁 if he dislike those who are not 仁? Just don’t let the ‘not 仁’ become part of himself. If one can be 仁 one whole day, why can he not be 仁 always? If there is such a person (only being 仁 a short while), I have never met.)


子 曰:“士志于道,而耻惡衣惡食者,未足與議也。” (Chapter 4: 9)
(子 曰: those who search for 道 while are ashamed of bad food and old clothes are not worthy of any conversation.)


孟武伯問:“子路仁乎?”子曰:“不知也。”又問。子曰:“由也,千乘之国,可使治其赋也。不知其仁也。”“求也何如?”子曰:“求也,千室之邑,百乘之家,可使為之宰也。不知其仁也。”“赤也何如?”子曰:“赤也,束带立于朝,可使與賓客言也。不知其仁也。” (Chapter 5: 8)
(孟 武 伯 (a low rank Duke) asks: is 子 路 (a student) a 仁 person? 子 曰: “I don’t know.” Ask again. 子 曰: “子 路 can govern a midsize State for collecting taxes, but I do not know where he is 仁 or not. Ask again, “how about 求 (a student)?” 子 曰: “求 can govern a small State. Don’t know about his 仁. Ask again, “how about 赤 (a student)?” 子 曰: “赤 can be a good governor, not knowing about his 仁.”)


子 路 有聞,未之能行,唯恐有聞。 (Chapter 5: 15)
(If something cannot be accomplished by 子 路, he does not want to hear about.)


子张問曰:“令尹子文三仕為令尹,无喜色。三已之,无愠色。舊令尹之政,必以告新令尹。何如?”子曰:“忠矣!”曰:“仁矣乎?”子曰:“未知。焉得仁?”“崔子弑齊君,陈文子有馬十乘,棄而違之。至于他邦,则曰:’猶吾大夫崔子也。’違之,至一邦,则又曰:’猶吾大夫崔子也。’違之。何如?”子曰:“清矣。”曰:“仁矣乎?”曰:“未知。焉得仁?” (Chapter 5: 20)
(子 张 (a student) asks: 令 尹 子 文 did not show any joy when he was appointed as the Prime Minister the third time. Neither did he show any upset after being fired the third time. And, he always gave a great transition to the new guy. What do you think about this? 子 曰: he was honest to his job. Ask, is he 仁? 子 曰: he was not even wise (being fired three times); thus, how can he be 仁? Ask, 崔 子 killed the King. 陈 文 子 (a high official) ran away but tells others that he is (still) the high official. How about this? 子 曰:not corrupted (not a part of coup). Ask, is he 仁? Confucius said, he was not even wise (unable to stop the coup). How can he be 仁?)


子 曰:“寧武子,邦有道,则知,邦无道,则愚。其知可及也,其愚不可及也。” (Chapter 5: 22)
(子 曰: 寧 武 子 becomes a wise man when the ruler is 仁 and becomes dumb when the ruler is not 仁. His wise can be learned by others, but his dumb cannot be simulated.)


子 曰:“君子不以言举人,不以人廢言。” (Chapter 15: 22)
(子 曰: “君 子 does not judge a person with his words [but with his actions], does not dismiss sayings according to who is the speaker [his social statue].”)



子 曰:“眾惡之,必察焉;眾好之,必察焉。” (Chapter 15: 27)
(子 曰: “Everyone condemns him, you should check the fact; everyone likes him, check the fact too.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:25 pm

Epilogue:

Yijing began with as a mathematics (cellular automaton) and cosmology system. It is, in fact, the combination of the Hexagrams together with the 「 河 圖 、 洛 書 」 (which are mathematical magical squares). The importance of the 圖 and 書 was stated by Confucius’ following saying.

子 曰:“鳳鸟不至,河不出图,洛不出書,吾已矣夫!” (Chapter 9: 8)
(子 曰: “the Phoenix is no longer coming; the Yellow river is no longer giving out 图; the river 洛 is no longer delivering 書. That is, I am done for.”)
Comment from 龔 天 任: according to the legends (before Confucius), 河 图 (a number system appeared in Yellow River), 洛 書 (a chart came out of the 洛-river, also a number system) were sent by Heaven to enlighten Chinese people.


The following is the 圖 and 書. If readers are interested in this aspect of the Yijing, you can go to http://www.chinese-word-roots.org/yi20001f.htm .



The more completed Yijing discussion is available at chinese-culture/about-yijing-the-general-discussions-t10.html . Two more specific articles on Yijing are attached as appendese.
Appendix one: Laws of Life in Taoism (also available at http://www.chinese-word-roots.org/Taolife.htm )
Appendix two: Yijing, Wo-Hsing and Modern physics (also available at http://www.chinese-word-roots.org/Tao.htm )


Now, I would like to address one more aspect of Yijing very briefly here, “以言者尚其辭 (as a literal work)”, that is, about Chinese written language which consists of two parts (the lexicons and the grammar). In the entire 論 語 (Analects), not a single word was uttered about the lexicons of the Chinese written system. In Yijing, there is no direct reference on it neither. One remote reference is the following passage in 系辭下 (Commentary Two, on Yijing), "古者包犧氏之王天下也,仰則觀象于天,俯則觀法于地,觀鳥獸之文與地之宜,近取諸身,遠取諸物,于是始作八卦,以通神明之德,以類萬物之情。作結繩而為 網罟,以佃以漁,蓋取諸離。” Today, many people use this passage as the beginning of the Chinese lexicons, but it does not truly give out a direct account for the creating and evolution of the Chinese character system. In the 13 canon books of Confucianism, it does encompass the book 爾 雅 which is a ‘Thesaurus’, not about etymology.


That is, Confucius and his disciples did not know about the Chinese etymology. If readers are interested in the Chinese Etymology, please visit “沉冤大白(Part Three): The new Chinese Etymology (chinese-idioms/part-three-the-new-chinese-etymology-t229.html )”. The pdf file of that book is available at http://www.chinese-word-roots.org/The%2 ... ations.pdf .


On the other hand, Confucius was strongly emphasizing the important of Chinese grammar, the literacy. In his view, the 诗 (book of poem) is the key for this study, and he mentioned nine times in the 論 語 (Analects). I am listing them at below.

子贡曰:“贫而无谄,富而无驕。何如?”子曰:“可也。未若贫而樂,富而好禮者也。”子贡曰:“诗云:如切如磋,如琢如磨。其斯之谓與?”子曰:“赐也,始可與言诗已矣。告诸往而知来者。” (Chapter 1: 15)
(子 贡 曰: ‘Poor but not being obsequious’ or ‘rich but not arrogant’; what about these virtues? 子 曰: they are okay, but not as good as those who ‘being poor but happy’ and ‘being rich but loving 禮’. 子 贡 曰: the book of poems said, ‘like cutting and polishing; like carving and grounding (the more the better)’, isn’t this what you mean? 子 曰: you (子 贡) can now learn the 诗 (book of poems), as teaching you the history and you can foretell the future.)


子 曰: 诗三百篇,一言以蔽之,曰:“思无邪。” (Chapter 2:2)
(子 曰: One word about the key spirit of the three hundred poems in the Poem Canon is “without improper thoughts”.)


子 夏 問曰:“’巧笑倩兮,美目盼兮。’何谓也?”子曰:“绘事后素。”曰:“禮后乎?”子曰:“起予者商也,始可以言诗已矣。” (Chapter 3:8)
(子 夏 asks: “entrancing smiles lovely, beautiful eyes glancing around” (sentences in the book of Poem), what are the meanings of these sentences? 子 曰: the makeup are put on top of the original. 子 夏 says, is then the 禮 also superficial? 子 曰: “you (子 夏) are the one gives me the insight about those sentences. I can now teach you the book of Poem.)


子所雅言:诗、書、執禮,皆雅言也。 (Chapter 7: 17)
(Confucius speaks with high literacy: 诗 (book of poem) 、書 (book of History) 、執 禮 (book of rules of society) are all about high literacy.)


曾 子 有疾,召門弟子曰:“启予足,启予手。诗云:’戰戰兢兢,如临深渊,如履薄冰。’而今而后,吾知免夫小子。” (Chapter 8: 3)
(曾 子 got sick [about to die] and gathered his students, saying, “Take a look of my feet and hands [they were still no defect]. The Poem said, “Trembling in fear, as walking on the edge of a deep abyss, as walking on the thin ice. Hi, boys, from this moment, I know that I can be spared [of not hunting myself anymore]”.)
Note: In Chinese tradition, got bodily harm during one’s lifetime was a sin to parents who give us a perfect body at birth.


子 曰:“興于诗,立于禮,成于樂。” (Chapter 8: 8)
(子 曰: “starting by learning the Book of Poem [literatures]; maturing by learning the 禮 (rules of the society); perfecting by learning the 樂 [harmony of the soul].”)


子 曰:“诵诗三百,授之以政,不達,使于四方,不能專對,雖多,亦奚以為.” (Chapter 13: 5)
(子 曰: “For those who learned all 300 poems from the Book of Poem (Ode), but fails in government, fails as an ambassador. Let him learn more, and it won’t make any difference [meaning, the 300 poems will be enough for a man to knowledge the ways of governing].”


陈亢問于伯鱼曰:“子亦有異聞乎?”對曰:“未也。嘗獨立,鲤趨而過庭,曰:’學诗乎?’對曰:’未也。’’不學诗,无以言。’鲤退而學诗。他日又獨立,鲤趨而過庭,曰:’學禮乎?’對曰:’未也。’’不學禮,无以立。’鲤退而學禮。聞斯二者。”陈亢退而喜曰:“問一得三:聞诗,聞禮,又聞君子之遠其子也。” (Chapter 16: 12)
(陈 亢 asks 伯 鱼 (son of Confucius), says: “Did you get any private lesson?” Answers: No. Once, Confucius stood there alone and I went by. He asked, “Did you study the Book of Poem?” I said, no. He said, “Not knowing Poem, you will not speak with culture.” So, I went to study the Book of Poem. At another private situation [no one around], he asked, “Did you study the 禮?” I said, no. He said, “Not knowing 禮, you will not know how to behave.” So, I went to study the 禮. After heard about these ‘two’, 陈 亢 was happy and said, “asking one [question] and got three answers: about 诗 [Book of Poem], about 禮, and about that 君 子 will not give favors to his son.”)


子 曰:“小子,何莫學夫诗?诗可以興,可以觀,可以群,可以怨。迩之事父,遠之事君。多識于鸟獸草木之名。” (Chapter 17: 9)
(子 曰: “Kids, Why are you all not studying 诗 (Book of Poem)? It can give you 興 (the rise of emotion or spiritual feelings), 觀 (showing you literary level), 群 (helping you to get along with people), 怨 (relieving the internal bad feelings). Near-by, it helps you to serve your father. For farther case, it helps you to serve the King. And, it allows you to gain more knowledge on the names of birds, animals, weeds, and trees.”)


Before 1930s, 85% population in China was illiterate. Now, the illiterate rate is claimed below 15% of the current population. Yet, the students of 1930s in China could recite the entire books of 論 語 and 诗 (book of poem) before the age 10, and it would take about 10 more years for them to understand the grammatical structure of their sentences. This fact was viewed as ‘stupid’ for those May 4th scholars, and both 論 語 and 诗 were dropped as the backbone of curriculum in China.


诗 (book of peom) is a bit too difficult for the modern readers now, but 論 語 (Confucius --- the Analects) was a ‘verbal’ language of the educated. If we use it as the litmus test, 100% of those literate people in 1930s (15% of the population) were able to read it without any difficulty. Today, 99.99% of this so called literate people (85% of the current population) has no ability to understand half of that book. Thus, using the 論 語 as the litmus test for the Chinese written language, today only 0.85% (less than 1%) Chinese current population is literate on Chinese written language.


In addition to as the backbone philosophy and metaphysics of Confucianism, 論 語 is truly the base for Chinese language, especially for the Chinese grammar. Again, it is only a base, a base (a verbal type of structure), not an elaborated fine structures (such as, 尚 書, 詩 經, 騷 賦, 駢 文, ... etc.). Without the ability of understanding the 論 語’s sentence structures (the lowest base), one cannot claim that he understands the Chinese language, as there is no chance for him to understand any elaborated Chinese sentence structures. The current street talking Chinese was viewed as ‘illiterate’ on Chinese language before 1930s.


If the entire curriculum for our students is about the ‘illiterate’ Chinese language, it will be fine. But, we should let them know what they are learning. After 10 years of hard learning, that all they get is the ‘illiterate’ Chinese language. There is a Western proverb, “One language, one soul”. But, sorry, after learned the ‘illiterate’ Chinese language with your life-effort, you can still not gain Chinese soul, as the true Chinese language is still way over your head.


If all our Western students learn only the ‘illiterate’ part of Chinese language, they will never know the greatness of Chinese language and can easily look down upon Chinese as the Chinese language is such an inferior language (even to the point being stupid).


I have translated 論 語 (Confucius --- the Analects) and now this book (Yijing and the Analect) into English for two reasons.
First, it is obviously for the one whose mother language is not Chinese.
Second, the key reason is for the native Chinese people, as they have no way of understanding the 論 語 and 易經 (Yijing) with their level of Chinese language, not even with the help of a current Chinese dictionary. Yet, the English translation will help them to understand the meaning of those ‘Chinese sentences’, by using an English dictionary. And, hopefully, they can begin to learn some ‘true’ Chinese grammar. If one of you is a native Chinese, you should try to read the 論 語 in its ‘entirety’ [99% of you did not] and try to find out what % of the book that you can truly understand.


The entire English translation of 論 語 is available at chinese-idioms/confucius-the-analects-a-new-translation-t2062.html . Its pdf file is available at http://www.chinese-word-roots.org/Confu ... alects.pdf .
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:26 pm

Appendix one:

Laws of Life in Taoism
Copyright © March, 1994 by Dr. Tienzen (Jeh-Tween) Gong

Abstract: What are Laws of Life? Are laws of life different from laws of physics? Are laws of physics designed to create life (Strong Anthropic Principle)? Or, life is merely permitted by laws of physics (Weak Anthropic Principle)!
These issues were discussed in detail in my book Truth, Faith, and Life. In this paper, I am going to use a slightly different approach -- the view points of Taoism. Thus, I can also make a contribution on Comparative Philosophy.
• I: Taoist's laws of life and of universe.
• II: Mathematical representation
• III: Color theory and Topology
• IV: Non-existent and Boundary
• V: Mutual Immanence of Arbitrariness and Absoluteness
• VI: Non-existent -- the Infinite
• VII: Conclusion -- Strong Anthropic Principle Prevails

I: Taoist's laws of life and of universe
Seven laws of life of Taoism were known in China for many thousand years. They were grouped into 3 groups.
A: Laws of Yin-Yang
1. Whatever exists embodies both yin and yang.
2. Yin and Yang are mutually immanent in each other, that is, yang contains yin and vice versa.
3. Any inference that some existence is 100% yang and 0% yin is false, and vice versa.

B: Laws of Mutual Immanence
4. The mutuality of yin-yang is also mutually immanent (the second order of mutual immanence), such as: the amount of mutuality of yin-yang in one existent may be y% and thus lack mutuality in the amount of (100-y)%, and vice versa.
5. Any inference that some existence embodies or lacks the mutuality of yin-yang in the amount of 100% is false, and vice versa.

C: Laws of Dynamics
6. Any inference that yin and yang are embodied in any static way is false because existence (tao) is dynamic.
7. Any inference that the amount of the mutuality of yin-yang and the amount of the lack of mutuality of yin-yang embodied in any existent are in any static way is false, because existence (tao) is dynamic.

Note 1: These are the laws of Yijing while they were not written out in this way in it. This summation is all mine.
Note 2: Many scholars use the term Taoism as Laotze Taoism which is a small Tao. The Tao of Confucianism encompasses a much bigger scope. Please read Confucianism -- a great religion of mankind.

[back to top]

II: Mathematical Representation
Today most of Westerners and even most of Chinese view these laws of life of Taoism as meaningless mumbling. But great treasures can and will be revealed when we transform these verbal statements into mathematical representations with a method of isomorphic transformation. Under isomorphic transformation, no substance will be added to or subtracted from this theory although the new representation will seemingly have no resemblance to the original theory.
For convenience, I am using some one-letter variable to replace those lengthy verbal terms.
• R = 100% Yin
• Y = 100% Yang
• B = 100% mutual immanence of yin and yang
• G = 100% lacking mutuality of immanence of yin and yang
From point 3 and 5, R, Y, B and G are non-existent. Thus, the term of Non-existent can be defined in terms of set representation.
Non-existent = {R, Y, B, G} ....................Equation (1)
From point 1, 2 and 4, Existent can be defined as,
Existent = Mix (R, Y, B, G) .....................Equation (2)
This Mix ( ) function is defined as such so that Existent will be neither R, nor Y, nor B, nor G.

If we define P = {Existent/time = C, C is a constant}, then P represents all static states and is Non-existent according to point 6 and 7. Thus, equation (1) and (2) become,
Non-Existent = {R, Y, B, G, P} .................Equation (3)
Existent = Mix (R, Y, B, G, P) .................. Equation (4)
Obviously, equation (3) and (4) represent an isomorphic transformation from this 7-point theory.
[back to top]

III: Color theory and Topology
With this new representation, many surprises can be revealed.

First, is Non-existent non-reality? If Non-existent is non-reality, then Existent must be also non-reality because Existent is defined with and by Non-existent in equation (2) and (4). This is the paradox of Existent and Non-existent, and it is in fact the mutual immanence of Non-existent and Existent. Perhaps, all books of metaphysics ought to be rewritten.

Second, these four (4) Non-existent in equation (1) form a four point boundary for all existent. That is, there is a universe of existence, which is enclosed by these 4 points (of non-Existent). This four-point boundary seems to be a bizarre boundary. Thus, there must be a new meaning for the term boundary.

From the equations above, a set of field equations can be developed to describe the states of every point (Existent) in that universe. These field equations will be quite complicate and cannot be understood by general public. The alternative is to represent that universe (all Existent) with colors, such as computer simulation.

The universe represented by equation (1) and (2) can be described with four colors [R(red), Y(Yellow), B(Blue) and G(Green)]. Thus, this Taoism theory can be best described with a color theory, and surprisingly there are three color theories already on the shelf:
• 1) the four color theorem of Topology -- the map on a ball can be distinguished with 4 and only 4 colors.
• 2) the four color theory of Elementary Particle Physics (Quantum Chromodynamics),
• 3) the four color theory of gene-representation -- all genes can be written out with 4 codes (colors).

As a coincidence, the universe represented with equation (1) and (2) (derived from only 5 points out of this 7-point theory) is also a 4-color (R, Y, B, G) universe. Obviously, any four-color theory is not ultimate theory according to this 7-point theory. Thus, Chromodynamics of elementary particle physics and life science of gene-representation can only be a snap shot (a still and static picture) of a dynamic universe according to the point 6 and 7 of this Taoism theory.

In order to understand the color theory further, we must use the concepts of Topology. Topology is quite simple when those academic terminology were removed. Please put an un-opened Pepsi can, a handleless glass cup and a coffee cup with a handle in front of us. These three items are not only the models of this 7-point theory but the models of true universe.

• First, please shake or kick the un-opened Pepsi can, or do whatever we please but do not break the surface of the can. Although the can will be deformed, there is essentially nothing changed, no Pepsi coming out, nor air getting in. In fact, this un-opened Pepsi can is a static system, no flows, and it is a topological ball. This cylinder can can be transformed into a ball with a continuous deformation (Topological Transformation).
Equation (1) and (2) represent 5 points of this 7-point theory, and these equations describe a four color (R, Y, B and G) theorem. The four-color theorem in Topology describes a topological ball. In other wards, the first 5 points describe a static, ball-shaped (the same as an un-opened Pepsi can) universe which in fact is a snap shot of a dynamic universe.

• Second, please open the Pepsi can and enjoy it. By punching a hole on a topological ball, we have transformed this topological ball (un-opened Pepsi can) into a handleless glass cup, and a flow (force) can be created. In fact, after the punching of a hole, we are now able to drink the Pepsi which was deeply hidden before. By stretching the hole, the ball surface will transform into a plane. In fact, this one-hole-ball is a topological plane. A handleless glass cup is in fact a topological plane.
A topological plane can be either a static or a dynamic system. It is a static system when it is in the form of a glass cup and holds a can of Pepsi. It ca be and is dynamic system when someone is drinking with it.
In Topology, any finite size plane can also be covered by a four-color theorem, but four-color theorem fails to cover an infinite plane. If a universe has the shape as a Topological plane (infinite), four colors (R, Y, G, B) are not enough to describe it.

• Third, when we punch another (2nd) hole on a plane, this plane can no longer be a static system. It leaks. If we stretch this 2nd hole, we will realize that we have transformed a plane into a donut. The handle of your coffee cup is a donut. The entire coffee cup is a topological donut. One part of the donut was transformed into a plane (a glass cup). Obviously, this donut (a coffee cup) can be both a static and dynamic system. Equation (3) and (4) (the representation of the entire 7 points) are in fact describing a universe which has shape as a coffee cup (with a handle).
It seems that my discussion is now far removed from our original 7-point theory. It seems that the discussion of ball-plane-donut is nothing but nonsense. But, this is the KEY to the meaning of LIFE which is the most important part of universe.

Although the unisexual reproduction (virgin birth) is a reality, the bisexual reproduction accounts for 99% of the visible world. An egg and a sperm are in fact topological balls, but most lives turn into donuts (with a digestive tract). Thus, life is a ball-donut transformation.

According to the above discussion, the only way to transform a ball into a donut is by punching two holes on the ball. The first hole transforms a ball into a plane. The 2nd hole transforms the plane into a donut.
In fact, life simply just did that. When a sperm penetrates an egg, the first hole was punched. If the sperm remains a sealed ball, no fertilization can take place, in short, no life. Thus, a 2nd hole must also be punched to allow the unification between egg and sperm. Again, life is a ball-donut transformation.

[back to top]

IV: Non-existent and Boundary
Why are the point 6 and 7 painting a donut-shaped universe? In order to answer this question, we must revisit the issue of meaning of boundary. In equation (1) and (2), the boundary of our universe (all existent) is portrayed as four points (four Non-existent). Now, we have many questions.
First, are those four Non-existent (R, Y, B and G) distinguishable? This question itself is contradicting with the original definitions: they were precisely defined by point 3 and 5.

For the sake of shortening this discussion, I will keep this question unanswered. Thus, we open up all possibilities.
A. All these four Non-existent are the same.
B. They are distinguishable and all different.
C. Some of them are the same, ....
D. .........
For the sake of simplifying the issue, I use the first possibility (the simplest case, case A) that all four Non-existent are the same in this discussion. Since they are the same, these four points (Non-existent) will merge into one point. Thus, the universe according to Eq(1) and Eq(2) will become a ball plus one point (the non-Existent). The entire ball surface except one point (the Non-existent) represents Existent.

Now, the first 5 points (equation (1) and (2)) describe a universe as a ball with a hole, and this hole is only a point. This one-point-hole is in fact the boundary of the entire universe.
What is this one-point-hole? It is the complement of the entire ball surface which has an infinite number of geometrical points. In Topology, this one-point-hole can be stretched, and the ball with this one-point-hole can be transformed into a plane. This one-point-hole will become the outer edge (boundary) of the plane. Thus, this one-point-hole indeed becomes infinity -- boundary of an infinite plane. Thus, this one-point-hole contains an infinite number of geometrical points. I called this one-point-hole (Non-existent) a black-point in my books. Every Non-existent is an infinity. In fact, this discussion shows the mutual immanence of Nothingness (one-point-hole) and Infinity. This is another example of the unification of zero and infinity. Please read my book The Divine Constitution.

Although I did not define what the geometrical point is, I have defined what the geometrical hole (Non-existent) is. Every geometrical hole is the boundary of its universe and is an infinity. All Existent depend upon and are defined by these boundaries.

[back to top]
V: Mutual Immanence of Arbitrariness and Absoluteness
Seemingly, I have misled everyone in the foregoing sections by saying that equation (1) and (2) describe a sealed, ball-shaped, static universe, but it turns out to be a plane-shaped and static-dynamic universe when the meaning and the reality of Non-existent are considered. A ball with a one-point-hole is in fact a topological plane.

I had no intention to mislead anyone. There are in fact only four variables (colors) in equation (1) and (2), and it in fact portrays a ball-shaped universe according to Topology. This is the result of the difference between Color theory and Field theory. In Field theory, it is quite clear that equation (1) and (2) contain only four variables. On the contrary, in Color theory there are in fact five colors in equation (1) and (2), four (R, Y, B and G) explicit ones and one hidden color.
Only in color theory, this hidden color is demanded because of a complementary rule which is the governing rule in all color theories. On the other hand, complementary rule is not required in all other physics (especially Field theories). Thus, a whole (colorless) color must exist in addition to those four colors.
So, four colors are enough to describe a sealed, ball-shaped universe, but a 5th color is needed to represent this one-point-hole (Non-existent) which is the boundary of universe.
Now, color theory is no longer as an alternate representation to other theories. Color theory is the only tool which is capable of describing the essence of nature, the Complementarity.

In this section, I started with artificially eliminating the difference between all colors (Non-existent, R, Y, B and G) by choosing the case A but reached a conclusion that not only the original four colors remain to be distinguishable but one additional color is needed because of the demand of complementarity.
What is going on here? The essence of nature cannot even be defined away. Perhaps, the distinguishable and the indistinguishable are mutual immanent; they are isomorphic. In fact, this is the case. On the one hand, these four colors (Non-existent) must be distinguishable because the existence of all Existent depend upon it (see equation (2)). On the other hand, these four (or five) colors must be indistinguishable because the existence of Non-existent (Eternity) depends upon it. In fact, Non-existent is both One and Many at the same time. Non-existent is the foundation of all realities; all Existent depend on and are defined by Non-existent. A special case of this law is that all lives must die. This is the mutual immanence of Nothingness and Infinity (the zero-infinity symmetry). This is also the mutual immanence of arbitrariness and absoluteness which is the major topic of Laws of Mathematics.
[back to top]

VI: Non-existent -- the Infinite
So far, this discussion did not add any substance into this 7-point theory but in fact only discussed a portion of it. I only made some new interpretations. Nonetheless, one conclusion is quite clear at this point. This 7-point theory is in fact containing two theories -- color theory and infinity theory. Color theory is demanded by the reality of Complementarity. Infinity theory is demanded by the reality of Hole (Non-existent).
So far, I only discussed equation (1) and (2) which are the first 5 points. These 5 points describe a plane-shaped universe and needs five colors to describe it. By adding point 6 and 7, the situation becomes much more complicated.

First, P (Existent/time = C) is not a single Non-existent but represents an infinite number of Non-existent in two ways,
• a) there are an infinite number of Existent, so P is infinite,
• b) there are an infinite number of C (constant), so P again is infinite.
Thus, P becomes P6 and P7, and equation (3) and (4) become,

1. Non-existent = {R, Y, B, G, P6, P7, W} ...................Equation (5)
2. Existent = Mix (R, Y, B, G, P6, P7, W) ................... Equation (6)
Equation (5) and (6) form an isomorphic representation of this 7 points. The W (white, colorless color) in equation (5) is demanded by the reality of Complementarity.

Second, as I discussed before, with one additional puncture (hole) on a plane, a plane will be transformed into a donut. If we chose that Non-existent (R, Y, B and G) are distinguishable in the foregoing section, there are enough holes (as two holes are required) already to transform a ball-shaped, static universe into a donut-shaped and dynamic one. I did not choose this easy path but assumed that R, Y, B and G are indistinguishable. I did this for a reason.

I wanted to emphasize that P6 and P7 (Non-existent) are quite different from the Non-existent (R, Y, B and G). Every Non-existent is an infinity, but there are more than one type of infinity. One infinity can be much larger (infinitely larger) than others (see my book Truth, Faith, and Life).
By including point 6 and 7, there are enough holes (Non-existent P6 and P7) to transform a plane-shaped universe into a donut-shaped (a coffee cup with handle) universe which contains LIFE. According to equation (5) and (6), 7 colors are needed in this 7-point theory.

[back to top]

VII: Conclusion -- Strong Anthropic Principle Prevails
My prequark Model of elementary particle is a 7 color theory which describes a ball-donut transformation. This life theory of Taoism is also a 7 color theory, and life indeed goes through a ball-donut transformation. In short, the laws of life is isomorphic to the laws of physics. Thus, laws of physics are designed to create lives. The Strong Anthropic Principle prevails.


Ball-donut transformation involves of punching two holes. These two holes are Non-existent and are boundary of all existent. These two holes are omnipresence (in life, in elementary particles and in universe), and they cannot even be defined away.
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:31 pm

Appendix two: Yijing, Wo-Hsing and Modern physics (See, http://www.chinese-word-roots.org/Tao.htm ), and the pdf file of this entire book is available at http://www.chinese-word-roots.org/Yijing-analects.pdf
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Previous

Return to Chinese Idioms

Who is online

Users browsing this forum: No registered users and 1 guest

cron