易經與論語 ---- Yijing and Confucius the Analects
Posted: Thu Apr 03, 2014 3:50 pm
易經與論語
---- Yijing and Confucius the Analects
Written and Translated by Tienzen (Jeh-Tween) Gong
Copyright © March 2014 by Tienzen (Jeh-Tween) Gong
In the 13 canon books of Conficianism (1-易經, 2-尚書, 3-詩經, 4-禮記, 5-周禮, 6-儀禮, 7-春秋左傳, 8-春秋公羊傳, 9-春秋穀梁傳, 10-孝經, 11-論語, 12-孟子, 13-爾雅), 易經 (Yijing) was number one in the list. Yet, in the entire 論語, Yijing was only mentioned once (子 曰:“加我数年,五十以學易,可以无大過矣。”Chapter 7: 16).
However, Confucius was the one who wrote ‘十翼’ (ten commentary on Yijing). Without it, Yijing would have been a book of mystic as no one can truly understand it today. In addition to this one statement in 論語, the historical record shows that Confucius studied Yijing every day after the age of 50 all the way to the end of his life. Yet, from the 論語 statement, Confucius admitted that he did not wholly understand the Yijing, as he said, “Give me a few more years, I will probably get it.”
Did the Yijing authors (伏 羲, 文 王 and 周 公) understood it? As the quantum physics inventors (Max Planck, Niels Bohr, Einstein, etc.) understood it in its entirety? Of course not. Thus, Yijing’s original authors did not need to understand it in its entirety in order to write it. Thus, we should first find out what exactly they did understand and what those understanding became a part of Chinese culture.
Then, what is Yijing? It has two parts.
Part one: a 卦 (kwa) system which was invented by 伏 羲 (about 7,000 years ago, according to the legend). There are eight of them, and each can be represented in three forms (such as, , 坤 or 000).
000
001
010
011
100
101
110
111
From the above representations, the eight 卦 system is immediately connected to three the most important subjects in the modern science.
One, the binary number system was invented from this eight 卦 by Gottfried Leibniz, and it is now the foundation for the computer languages and designs.
Two, in the modern mathematics, the entire computable universe can be wholly described with a two-code system {such as, (0, 1) or (Yin, Yang)}, again, it is the base for the computer design.
Three, these eight 卦, in fact, forms a cellular automaton (see http://en.wikipedia.org/wiki/Cellular_automaton ) which was understood only about 70 years ago. The following pattern shows the computer run of such a cellular automaton system. The algorithm is shown on the top row with eight Trigrams {(000), (001), (010), (011), (100), (101), (110), (111)}. The second row shows the algorithm {, the (000) becomes *1* (0 is black, 1 white and * is space); (001) becomes *1*; … (011) becomes *0*; … (111) becomes *1*}. Then, the bottom box is the result of the run.
After a ‘long’ computer run, it generates the pattern on the right. Amazingly, many ‘life’ patterns do produce a similar pattern (see the mollush shell on the left). That is, the eight 卦 (kwa, the trigram) system is the first cellular automaton, invented 7,000 years ago. Then, 文 王 stacking the eight 卦 into 64 卦 (the hexagram). Of course, this 64 卦 system is even a big cellular automaton system.
Did those three Yijing authors (伏 羲, 文 王 and 周 公) together with Confucius understand the three modern science topics? Obviously, they did not directly. Intuitively, Confucius must have realized that there were something more in Yijing than he had understood, and thus he did not claim the total understanding of it. However, he (and those authors) did believe that the 64 卦 (the hexagram) system is the expression of Heaven’s will which gave rise to this physical universe and lives (especially, the humanity). They were fascinated by many internal ‘symmetries’ in the system, such as the 錯 and 綜.
“錯”(exchange operation), the lines (yao) of a trigram (or hexagram) become its opposite. The new trigram (or hexagram) is called a 錯 卦 of the original one, such as,
(乾) vs (坤)
(坎) vs (離)
“綜” (flip over operation), two “different” trigrams (or hexagrams) are related by turned upside down of each other, such as,
(震) vs (艮)
(巽) vs (兌)
Those authors saw these symmetries as the virtues of harmony of Heaven. From the symmetries of these 64 hexagrams, they developed Chinese cosmology and theology with three key concepts.
One, 陰陽 (ying and yang), see chinese-culture/about-yijing-the-general-discussions-t10.html#p413 , the binary code system. Please also see the Appendix one for more details.
Two, 三才, see chinese-culture/about-yijing-the-general-discussions-t10.html#p403 . They developed this idea for finding the place of humanity in this harmonized Heaven/Earth system. Yet, this will eventually become very important part of the modern particle theory (see Appendix two for details).
Three, 無 極, A creation theology --- a nature universe was created from nothingness (無 極) into a binary universe with Ying (陰) and (陽) with one stroke (一 劃 開 天). See, chinese-culture/about-yijing-the-general-discussions-t10-25.html#p433 . This is Chinese cosmology and theology.
These three points can basically represented with the chart below.
Up to this point, Yijing is purely mathematical, 100% deductive science. Yet, most of the May 4th movement scholars saw Yijing as pure nonsense and nonscientific, as only a book of Oracle. Why? Obviously, those May 4th movement scholars (such as, 胡適, 魯迅, 陳獨秀, 錢玄同, 瞿秋白, 郭沫若, 蔡元培, 吳玉章, 林伯渠, etc.) were totally ignorant about those modern sciences.
Part two: although the above system is purely mathematical and deductive and 文 王did understand that it is the expression of Heaven’s virtues, but there was no direct linkage between it to the human affairs and fates. Thus, he (文 王) began to ‘assign’ the Heaven’s virtues (per his understanding) to each hexagram. As soon as the first ‘assignment’ was done, the system was no longer a pure mathematical system but was carrying moralities (the Heaven’s virtues), becoming a moral system. Thus, Confucius avoided of discussing the cosmology and the human nature. In the entire 論語 (Analects), it has only four statements about the human nature or the supernatural.
子 贡 曰:“夫子之文章,可得而聞也,夫子之言性與天道,不可得而聞也。” (Chapter 5: 14)
(子 贡 曰: the literary work of Confucius can be understood. But his talking about the 道 of Heaven and the 性 (human nature) of man cannot be understood.)
子 曰:“性相近也,習相遠也。” (Chapter 17: 2)
(子 曰: “The human nature is similar, but the learning makes men different.”)
子不语:怪、力、亂、神。 (Chapter 7: 20)
(Confucius does not talk about super-nature, abusive-behaviors, chaotic-stories and about the spirits.)
季 路 問事鬼神。子曰:“未能事人,焉能事鬼?”“敢問死?”曰:“未知生,焉知死?” (Chapter 11: 11)
(季 路 asks about how to serve the 鬼 神 (spirits or gods). 子 曰: “not knowing how to serve man yet, how can anyone know of serving spirits?” Asks again, “Can I ask about death [or after death]?” Confucius said, “Not knowing how to live, how can anyone know about death?”)
Furthermore, Confucius saw Yijing which can be applied in four areas of human affairs, by saying,
易有聖人之道四焉 (Yijing has four applications) ,
以言者尚其辭 (as a literal work) ,
以動者尚其變 (as a dynamic system of both for the Heaven and for the human affairs, and the force in this dynamic is morality) ,
以制器者尚其象 (as a guideline for designing tools and wares) ,
以卜筮者 尚其佔 (as a book of oracle) 。
With these four, Confucius emphasized the morality, and 論 語 (Analects) was the reflection of it. Thus, in order truly to understand 論 語 (Analects), one must read Yijing with it. Every one of the 64 卦 (the hexagram), carries a moral virtue (卦 德), and I will show the sayings in 論 語 which reflect that 卦 德. In order truly to understand Yijing as a moral book, one must read it together with 論 語.
Thus, I have provided the entire original Yijing text and my English translation in this book for the readers to read yourselves. The internal logic of every 卦 (the hexagram) is already written in those original text, but they cannot be understood for a beginner. Some info is very helpful for any beginner or Yijing scholars, and they are available at the following four articles.
chinese-culture/about-yijing-the-general-discussions-t10.html#p386
chinese-culture/about-yijing-the-general-discussions-t10-25.html#p433
chinese-culture/about-yijing-the-general-discussions-t10-25.html#p464
chinese-culture/about-yijing-the-general-discussions-t10-25.html#p470
The following is the key words used in the translation.
1. 命 (ming) --- is 口 (mouth) + 令 (decree). ‘口 令’ also means ‘password’. In the battle field, those who do not know the ‘口 令’ will be killed on the spot. So, 命 means decree from above (Heaven) or ‘living’ (not killed). Thus, in Confucianism, 命 has two meanings, the decree of heaven (天 命) and the ‘fate’ (人 命)of human. Of course, the fate of man is definitely depended on the decree of heaven.
2. 性 --- is 心 (the human heart) + 生 (birth), that is, the growth from the ‘heart’ (from within) without the contamination from the without. Thus, 性 comes out directly from 天 命 (the decree and the virtues of Heaven/Earth).
3. 道 --- is 首 (head) over 之 (walking). As the head always leads the way of going, 道 is the ‘pathway’ for the 命 and 性. In physics sense, 道 is the rules and laws which govern all pathways.
4. 德 --- is 彳 (action) + 十 (perfect or complete) + 四 (a variant of 网, net) + 一 (one) + 心 (heart). Thus, 德 is doing an ‘action’ with one-heartily attention. 德 is, in fact, a neutral word. When one does bad thing one-mindedly, it is bad. But, when one does 道 (the Heavenly ways) one-mindedly, it is great virtue. Thus, 德 seldom uses as a standalone word but is often placed behind a word of virtue. Now, 德 itself means virtue.
5. 仁 --- is 人 (man) + 二 (two), literally means two men. When there is only one man, we can do anything without the concern about others. When there are two men, one must respect the “other’s” existence. So, 仁 is simply respecting others. 仁 by all means is not ‘love’ (愛) which is powered by selfishness. In Confucianism, man can love (with selfishness) everything but must respect (仁) other ‘people’. In today’s terminology, ‘human right’ is unalienable from birth. Yet, 仁 is a moral demand for every person to respect other’s dignity which goes far beyond any unalienable right, as the 仁 is in fact the unalienable ‘obligation’ and responsibility of every individual. Thus 仁 becomes the gold standard for government, not just observing unalienable human rights but ensuring all people’s happiness and wellbeing. 仁 is the hard core of Confucianism.
6. 義 --- is 羊 (sheep) over 我 (a person, self). When one carries a sheep on his shoulder, that sheep must be his property, not a stolen one. So, 義 means proper conduct or righteous.
7. 禮 --- is 示 (message from above, mainly the gods) + 豊 (the rich offerings). So, 禮 is the Confucian liturgy, the proper conducts during the rituals. And, it became the way of lifestyle.
8. 樂 --- is two 幺 (small) + 白 (meaning 100 or many here) + 木 (tree or wooden). So, 樂 symbolizes a collection of hundreds of small wooden pieces, such as a set of music instruments. 樂 (music and dancing) is a very important ‘part’ of 禮, and it is often noted as 禮 樂. Yet, the spirit of 樂 is about happiness, so it also connotes as happiness. From here, it now can also mean ‘loving of something’. Thus, when 樂 represents a part of 禮 樂, it will not be translated. For the meanings of happiness and loving of something, it will be translated accordingly.
9. 孝 --- the top radical is the root for 老 (the elder) + 子 (child). 孝 (the filial piety) is about the way that how a child should treat his/her parents. 孝 is definitely not ‘love’ which can be expressed wholly from ‘heart’ without any rules and definite actions. Confucian 孝 is defined with some definite rules and actions. This is a virtue asked many times by his students in 論 語.
10. 廉 --- is 广 (house) over 兼 which is the fusion of 秉 秉 while 秉 (holding) is 彐 (hand) + 禾 (grains). So, 秉, hand holding grains, is working. 兼, two 秉, is working twice as hard. 廉 is a household working twice as hard, as a virtue of hard working and thriftiness.
11. 耻 --- is 耳 (ear) + 止 (stop). ‘忠 言 逆 耳’ (being difficult to admit one’s own fault) is the problem for most Chinese. Thus, when one hear (耳) his fault, he stops (止) doing it right the way, he knows about the shame. 耻 is knowing about the shame.
12. 君 子 --- Those who upkeep Confucian morality.
13. 小 人 --- those who do not care for the Confucian morality but put ‘interest’ as the first priority.
The first point on Yijing was “以言者尚其辭 (as a literal work)” ,that is, Yijing is also very important book on Chinese ‘language’. Please see the Epilogue for more info on it.
---- Yijing and Confucius the Analects
Written and Translated by Tienzen (Jeh-Tween) Gong
Copyright © March 2014 by Tienzen (Jeh-Tween) Gong
In the 13 canon books of Conficianism (1-易經, 2-尚書, 3-詩經, 4-禮記, 5-周禮, 6-儀禮, 7-春秋左傳, 8-春秋公羊傳, 9-春秋穀梁傳, 10-孝經, 11-論語, 12-孟子, 13-爾雅), 易經 (Yijing) was number one in the list. Yet, in the entire 論語, Yijing was only mentioned once (子 曰:“加我数年,五十以學易,可以无大過矣。”Chapter 7: 16).
However, Confucius was the one who wrote ‘十翼’ (ten commentary on Yijing). Without it, Yijing would have been a book of mystic as no one can truly understand it today. In addition to this one statement in 論語, the historical record shows that Confucius studied Yijing every day after the age of 50 all the way to the end of his life. Yet, from the 論語 statement, Confucius admitted that he did not wholly understand the Yijing, as he said, “Give me a few more years, I will probably get it.”
Did the Yijing authors (伏 羲, 文 王 and 周 公) understood it? As the quantum physics inventors (Max Planck, Niels Bohr, Einstein, etc.) understood it in its entirety? Of course not. Thus, Yijing’s original authors did not need to understand it in its entirety in order to write it. Thus, we should first find out what exactly they did understand and what those understanding became a part of Chinese culture.
Then, what is Yijing? It has two parts.
Part one: a 卦 (kwa) system which was invented by 伏 羲 (about 7,000 years ago, according to the legend). There are eight of them, and each can be represented in three forms (such as, , 坤 or 000).
000
001
010
011
100
101
110
111
From the above representations, the eight 卦 system is immediately connected to three the most important subjects in the modern science.
One, the binary number system was invented from this eight 卦 by Gottfried Leibniz, and it is now the foundation for the computer languages and designs.
Two, in the modern mathematics, the entire computable universe can be wholly described with a two-code system {such as, (0, 1) or (Yin, Yang)}, again, it is the base for the computer design.
Three, these eight 卦, in fact, forms a cellular automaton (see http://en.wikipedia.org/wiki/Cellular_automaton ) which was understood only about 70 years ago. The following pattern shows the computer run of such a cellular automaton system. The algorithm is shown on the top row with eight Trigrams {(000), (001), (010), (011), (100), (101), (110), (111)}. The second row shows the algorithm {, the (000) becomes *1* (0 is black, 1 white and * is space); (001) becomes *1*; … (011) becomes *0*; … (111) becomes *1*}. Then, the bottom box is the result of the run.
After a ‘long’ computer run, it generates the pattern on the right. Amazingly, many ‘life’ patterns do produce a similar pattern (see the mollush shell on the left). That is, the eight 卦 (kwa, the trigram) system is the first cellular automaton, invented 7,000 years ago. Then, 文 王 stacking the eight 卦 into 64 卦 (the hexagram). Of course, this 64 卦 system is even a big cellular automaton system.
Did those three Yijing authors (伏 羲, 文 王 and 周 公) together with Confucius understand the three modern science topics? Obviously, they did not directly. Intuitively, Confucius must have realized that there were something more in Yijing than he had understood, and thus he did not claim the total understanding of it. However, he (and those authors) did believe that the 64 卦 (the hexagram) system is the expression of Heaven’s will which gave rise to this physical universe and lives (especially, the humanity). They were fascinated by many internal ‘symmetries’ in the system, such as the 錯 and 綜.
“錯”(exchange operation), the lines (yao) of a trigram (or hexagram) become its opposite. The new trigram (or hexagram) is called a 錯 卦 of the original one, such as,
(乾) vs (坤)
(坎) vs (離)
“綜” (flip over operation), two “different” trigrams (or hexagrams) are related by turned upside down of each other, such as,
(震) vs (艮)
(巽) vs (兌)
Those authors saw these symmetries as the virtues of harmony of Heaven. From the symmetries of these 64 hexagrams, they developed Chinese cosmology and theology with three key concepts.
One, 陰陽 (ying and yang), see chinese-culture/about-yijing-the-general-discussions-t10.html#p413 , the binary code system. Please also see the Appendix one for more details.
Two, 三才, see chinese-culture/about-yijing-the-general-discussions-t10.html#p403 . They developed this idea for finding the place of humanity in this harmonized Heaven/Earth system. Yet, this will eventually become very important part of the modern particle theory (see Appendix two for details).
Three, 無 極, A creation theology --- a nature universe was created from nothingness (無 極) into a binary universe with Ying (陰) and (陽) with one stroke (一 劃 開 天). See, chinese-culture/about-yijing-the-general-discussions-t10-25.html#p433 . This is Chinese cosmology and theology.
These three points can basically represented with the chart below.
Up to this point, Yijing is purely mathematical, 100% deductive science. Yet, most of the May 4th movement scholars saw Yijing as pure nonsense and nonscientific, as only a book of Oracle. Why? Obviously, those May 4th movement scholars (such as, 胡適, 魯迅, 陳獨秀, 錢玄同, 瞿秋白, 郭沫若, 蔡元培, 吳玉章, 林伯渠, etc.) were totally ignorant about those modern sciences.
Part two: although the above system is purely mathematical and deductive and 文 王did understand that it is the expression of Heaven’s virtues, but there was no direct linkage between it to the human affairs and fates. Thus, he (文 王) began to ‘assign’ the Heaven’s virtues (per his understanding) to each hexagram. As soon as the first ‘assignment’ was done, the system was no longer a pure mathematical system but was carrying moralities (the Heaven’s virtues), becoming a moral system. Thus, Confucius avoided of discussing the cosmology and the human nature. In the entire 論語 (Analects), it has only four statements about the human nature or the supernatural.
子 贡 曰:“夫子之文章,可得而聞也,夫子之言性與天道,不可得而聞也。” (Chapter 5: 14)
(子 贡 曰: the literary work of Confucius can be understood. But his talking about the 道 of Heaven and the 性 (human nature) of man cannot be understood.)
子 曰:“性相近也,習相遠也。” (Chapter 17: 2)
(子 曰: “The human nature is similar, but the learning makes men different.”)
子不语:怪、力、亂、神。 (Chapter 7: 20)
(Confucius does not talk about super-nature, abusive-behaviors, chaotic-stories and about the spirits.)
季 路 問事鬼神。子曰:“未能事人,焉能事鬼?”“敢問死?”曰:“未知生,焉知死?” (Chapter 11: 11)
(季 路 asks about how to serve the 鬼 神 (spirits or gods). 子 曰: “not knowing how to serve man yet, how can anyone know of serving spirits?” Asks again, “Can I ask about death [or after death]?” Confucius said, “Not knowing how to live, how can anyone know about death?”)
Furthermore, Confucius saw Yijing which can be applied in four areas of human affairs, by saying,
易有聖人之道四焉 (Yijing has four applications) ,
以言者尚其辭 (as a literal work) ,
以動者尚其變 (as a dynamic system of both for the Heaven and for the human affairs, and the force in this dynamic is morality) ,
以制器者尚其象 (as a guideline for designing tools and wares) ,
以卜筮者 尚其佔 (as a book of oracle) 。
With these four, Confucius emphasized the morality, and 論 語 (Analects) was the reflection of it. Thus, in order truly to understand 論 語 (Analects), one must read Yijing with it. Every one of the 64 卦 (the hexagram), carries a moral virtue (卦 德), and I will show the sayings in 論 語 which reflect that 卦 德. In order truly to understand Yijing as a moral book, one must read it together with 論 語.
Thus, I have provided the entire original Yijing text and my English translation in this book for the readers to read yourselves. The internal logic of every 卦 (the hexagram) is already written in those original text, but they cannot be understood for a beginner. Some info is very helpful for any beginner or Yijing scholars, and they are available at the following four articles.
chinese-culture/about-yijing-the-general-discussions-t10.html#p386
chinese-culture/about-yijing-the-general-discussions-t10-25.html#p433
chinese-culture/about-yijing-the-general-discussions-t10-25.html#p464
chinese-culture/about-yijing-the-general-discussions-t10-25.html#p470
The following is the key words used in the translation.
1. 命 (ming) --- is 口 (mouth) + 令 (decree). ‘口 令’ also means ‘password’. In the battle field, those who do not know the ‘口 令’ will be killed on the spot. So, 命 means decree from above (Heaven) or ‘living’ (not killed). Thus, in Confucianism, 命 has two meanings, the decree of heaven (天 命) and the ‘fate’ (人 命)of human. Of course, the fate of man is definitely depended on the decree of heaven.
2. 性 --- is 心 (the human heart) + 生 (birth), that is, the growth from the ‘heart’ (from within) without the contamination from the without. Thus, 性 comes out directly from 天 命 (the decree and the virtues of Heaven/Earth).
3. 道 --- is 首 (head) over 之 (walking). As the head always leads the way of going, 道 is the ‘pathway’ for the 命 and 性. In physics sense, 道 is the rules and laws which govern all pathways.
4. 德 --- is 彳 (action) + 十 (perfect or complete) + 四 (a variant of 网, net) + 一 (one) + 心 (heart). Thus, 德 is doing an ‘action’ with one-heartily attention. 德 is, in fact, a neutral word. When one does bad thing one-mindedly, it is bad. But, when one does 道 (the Heavenly ways) one-mindedly, it is great virtue. Thus, 德 seldom uses as a standalone word but is often placed behind a word of virtue. Now, 德 itself means virtue.
5. 仁 --- is 人 (man) + 二 (two), literally means two men. When there is only one man, we can do anything without the concern about others. When there are two men, one must respect the “other’s” existence. So, 仁 is simply respecting others. 仁 by all means is not ‘love’ (愛) which is powered by selfishness. In Confucianism, man can love (with selfishness) everything but must respect (仁) other ‘people’. In today’s terminology, ‘human right’ is unalienable from birth. Yet, 仁 is a moral demand for every person to respect other’s dignity which goes far beyond any unalienable right, as the 仁 is in fact the unalienable ‘obligation’ and responsibility of every individual. Thus 仁 becomes the gold standard for government, not just observing unalienable human rights but ensuring all people’s happiness and wellbeing. 仁 is the hard core of Confucianism.
6. 義 --- is 羊 (sheep) over 我 (a person, self). When one carries a sheep on his shoulder, that sheep must be his property, not a stolen one. So, 義 means proper conduct or righteous.
7. 禮 --- is 示 (message from above, mainly the gods) + 豊 (the rich offerings). So, 禮 is the Confucian liturgy, the proper conducts during the rituals. And, it became the way of lifestyle.
8. 樂 --- is two 幺 (small) + 白 (meaning 100 or many here) + 木 (tree or wooden). So, 樂 symbolizes a collection of hundreds of small wooden pieces, such as a set of music instruments. 樂 (music and dancing) is a very important ‘part’ of 禮, and it is often noted as 禮 樂. Yet, the spirit of 樂 is about happiness, so it also connotes as happiness. From here, it now can also mean ‘loving of something’. Thus, when 樂 represents a part of 禮 樂, it will not be translated. For the meanings of happiness and loving of something, it will be translated accordingly.
9. 孝 --- the top radical is the root for 老 (the elder) + 子 (child). 孝 (the filial piety) is about the way that how a child should treat his/her parents. 孝 is definitely not ‘love’ which can be expressed wholly from ‘heart’ without any rules and definite actions. Confucian 孝 is defined with some definite rules and actions. This is a virtue asked many times by his students in 論 語.
10. 廉 --- is 广 (house) over 兼 which is the fusion of 秉 秉 while 秉 (holding) is 彐 (hand) + 禾 (grains). So, 秉, hand holding grains, is working. 兼, two 秉, is working twice as hard. 廉 is a household working twice as hard, as a virtue of hard working and thriftiness.
11. 耻 --- is 耳 (ear) + 止 (stop). ‘忠 言 逆 耳’ (being difficult to admit one’s own fault) is the problem for most Chinese. Thus, when one hear (耳) his fault, he stops (止) doing it right the way, he knows about the shame. 耻 is knowing about the shame.
12. 君 子 --- Those who upkeep Confucian morality.
13. 小 人 --- those who do not care for the Confucian morality but put ‘interest’ as the first priority.
The first point on Yijing was “以言者尚其辭 (as a literal work)” ,that is, Yijing is also very important book on Chinese ‘language’. Please see the Epilogue for more info on it.